Mateus 16:6

DISCOURSE: 1373
AGAINST FORMALITY AND INDIFFERENCE

Mateus 16:6. Then Jesus said unto them, Take heed, and beware of the leaven of the Pharisees and of the Sadducees.

EVERY object around us is capable of affording us much important instruction. Our blessed Lord took occasion from all the common affairs of life, and all the things that presented themselves to his view, to lead his Disciples to the contemplation of heavenly things. It happened that his Disciples had neglected to take with them a proper supply of bread; and consequently that they would be necessitated to procure some on the other side of the lake, whither they were going. In reference to this circumstance he bade them beware of a certain kind of leaven. They, not apprehending his meaning, supposed that his words were to be taken in a literal sense: but our Lord, bringing to their remembrance the miraculous supplies of bread which he had recently and repeatedly afforded them, shewed them, that his caution had a spiritual import, and that it referred, not to bread, but to certain pernicious doctrines, of which they were to beware.

We propose,

I. To shew what the caution refers to—

If the characters of the Pharisees and the Sadducees be duly considered, it will appear that our Lord cautioned his Disciples against,

1. A formal, hypocritical religion—

[The Pharisees laid a very great stress on forms; and multiplied them, not only beyond what the law of Moses prescribed, but even to the subversion of moral duties [Note: Marcos 7:8.]. At the same time they were extremely negligent in matters of more importance [Note: Mateus 23:23.]. Amidst their high professions of religion, they sought only the applause of men [Note: Mateus 23:5.], and their own temporal advantage [Note: Mateus 5:14; Mateus 5:25.]. With respect to real piety, they were not only destitute of it [Note: Mateus 5:20.], but adverse to it in the highest degree [Note: Mateus 23:13; Mateus 23:31. with Atos 13:50.]. Some few among them indeed were more upright [Note: Filipenses 3:5.]; but in general they were proud, worldly, hypocritical [Note: Mateus 23:25.].

And what is the religion of the generality amongst ourselves? Do not the greater part of those who appear to respect religion, rest in some outward observances? They attend the public worship; they go to the table of the Lord; they read the Scriptures occasionally, and say their prayers at stated seasons: but their hearts are glued to the world; and they are more anxious to be thought religious than to be so, and to gain the applause of man than to secure the honour that cometh of God.
Whether such a state can be acceptable to God, judge ye [Note: Lucas 16:15.]

2. An indifference about all religion—

[The Sadducees were the free-thinkers of the day: they denied the resurrection of the body, and the immortality of the soul [Note: Atos 23:8.]; and formed their notions of religion without any just regard to the Holy Scriptures. Whatever was contrary to their preconceived opinions, they ridiculed as enthusiasm [Note: Atos 17:32.]. Their lives, as might be expected, were in perfect consistency with their sentiments: they lived, almost as much as the heathen themselves, “without God in the world.”

Behold in them, as in a mirror, the present generation! The rich, the gay, the men of learning and philosophy, are too generally of this description. Though they have never searched the Scriptures for themselves, they are as confident of the truth of their sentiments as they could be, if they had laboured ever so diligently to ascertain the mind of God. They laugh at all serious religion; and represent the hopes and fears, the joys and sorrows of a true Christian, as symptoms of melancholy, and as the offspring of a heated imagination.
Can we wonder that our blessed Lord cautioned his disciples against such a state as this? Or can any of us be too much on our guard against it?]
The propriety of this caution will further appear, while we proceed,

II.

To assign some reasons for it—

We shall not insist on any reasons that were peculiar to the Apostles; but touch rather on those that are applicable to every age. The caution is necessary at all times:

1. Because of our proneness to the evils we are guarded against—

[We need only notice the habits of all around us, from youth to manhood, and from maturity to old age; we shall then see to what every man is by nature inclined. Pleasure beguiles the earlier periods of life, and care corrodes our advanced or declining years. Nor is this peculiar to any time or place. In these respects, human nature is every where, and at all times, the same. Some indeed are more inclined to Pharisaic pride, and others to Sadducean indifference: and it is common to see persons, after a life of dissipation, passing from one to the other of these states. But where do we find those who are of themselves inclined to unreserved piety? Who ever was by nature humble and contrite? Who ever by nature hated all kinds of sin, and delighted in the exercises of vital godliness? Instances of early piety, it is true, may be found: but their piety was the fruit of the Spirit, and not the product of unassisted nature.
Is not this then a reason why the caution should be given? Surely, if all our natural propensities lead to one or other of the evils against which we are cautioned, it becomes us to be on our guard against them: nor can any expressions be too strong to warn us of our danger [Note: The words of our text are very emphatical, ὀρᾶτε καὶ προσέχετε· and in a parallel passage our Lord says, (Lucas 12:1.) πρῶτον προσἑχετε, i.e. above all things.]

2. Because of the fatal tendency of the evils themselves—

[The nature of “leaven” is to ferment till it has pervaded and changed the whole mass into which it is put. And well may these errors be designated by such a name. We have seen already that the heart of man by nature is impregnated with dispositions adverse to true religion. And how do these dispositions operate? Do they not work incessantly, till they vitiate the whole man? Do they not blind our understanding, and pervert our will, and sensualize our affections, and cause every part of our conduct to savour of ungodliness? Behold also in what manner they operate on those who turn away from the truth! For a season they have felt the influence of a better leaven, the grace of God: but, being drawn aside by temptation, they begin again to yield to their former corruptions: how soon do they lose all their spirituality of mind, and become formal in their devotions, and indifferent at least, if not also adverse, to all which they before esteemed and relished! Whoever has observed the rapid and melancholy change which is often wrought in professors of religion through the influence of this leaven, will see cause enough why every disciple of Christ should be cautioned against it.]

3. Because of their ultimate effect—

[What must be the issue of a life spent in Pharisaic pride or Sadducean indifference, it is almost needless to suggest. But surely every man’s own reflection should make him careful how he admits such leaven into his soul, or yields to its malignant influence: for eternal happiness and eternal misery are too important to be trifled with: the very word eternity is sufficient to make every man thoughtful and cautious.]

We will now endeavour,

III.

To point out the means whereby it may be rendered effectual for our preservation—

Doubtless it is the Spirit of God only that can apply the word to our souls: and therefore we must above all things implore his almighty aid. But it may be useful to suggest some other hints for the carrying into effect the caution in the text.

1. Get your souls deeply impressed with the principles of the Gospel—

[The Gospel is “the rod of God’s strength,” wherewith he has wrought the most stupendous miracles(and it is that which he delights to make effectual to our salvation. Indeed there is something in its fundamental principles which is admirably calculated to counteract the influence of this leaven. It declares to us our lost estate; and proposes to us a Saviour, who bought us with his blood. Now who that is duly sensible of his guilt and danger, will yield to indifference? Who that discerns the fulness and excellency of Christ, will rest in any mere forms for his acceptance with God? Who, in short, that beholds the wonders of redeeming love, will harbour that accursed leaven that would rob him of all its benefits? Only let us come to God through Christ, and the love of Christ will constrain us to “purge out,” as far as possible, every atom of “the old leaven.”]

2. Be careful whom you choose as your associates—

[A man will, for the most part, drink into the spirit of his associates. Are they formal and worldly, or infidel and contemptuous? he can scarcely hope to escape the infection: “evil communications will corrupt good manners [Note: 1 Coríntios 15:33.]:” and “a little leaven will leaven the whole lump [Note: Gálatas 5:9.]:” If, on the other hand, his companions be living in the fear of God, he will be instructed by their conversation, and edified by their example. The inference from this is clear. We need not to be often warned against exposing ourselves to the influence of a pestilential disorder. Why then should we not beware of the contagion of sin and sinners? Surely in proportion as the soul is of more value than the body, our circumspection in reference to spiritual things should exceed that which we use respecting the things that pertain to the present life. With the apostle then we say, “Come out from among the world, and be separate, and touch not the unclean thing [Note: 2 Coríntios 6:17.]:” and let your associates be, like David’s, “the excellent of the earth, in whom was all his delight [Note: Salmos 16:3.].”]

3. Endeavour to realize the thoughts of the future judgment—

[In the last day every thing will appear in its proper colours. Vital godliness will then no longer be seen through the medium of prejudice: its light will shine out of obscurity; and its excellence will be universally acknowledged. Then too the Sadducean scoffers and the Pharisaic formalists will find how awfully they have been deluded. “Evil will no more be put for good, nor good for evil;” but the quality of every man’s actions will be infallibly determined, and a suitable recompence will be given to him, either in the joys of heaven or the miseries of hell. What can ever influence us, if such an awful consideration as this fail to put us on our guard? Could we but keep alive in our hearts the expectation of that day, we should determine, through grace, to think and act for ourselves: we should “not follow a multitude to do evil;” but should take a decided part in the cause of Christ: we should not participate “the leaven of error or hypocrisy [Note: Lucas 12:1.],” but eat “the unleavened bread of sincerity and truth [Note: 1 Coríntios 5:6.]