#leaven

[ask-cupcakesans]

Just a doodle when I was bored

Mallok kissing Leaven

(This was originally meant to be a vore comic but I chose to practice playing around with my custom brushes)

Art by me

[femmemortes]

Okay so on top of me watching that godforsaken “how to survive” video I also watched a “how to survive” of the movie Cube.

(If you haven’t gathered, this is the main way I experience horror movies because I am too much of a pussy to actually watch them, it’s how I got into SAW and SAW had been the only thing since that has lured me out from the bulletproof glass of YouTube plot summaries)

And I just want to say, the girl? Leaven? The girl that’s really good at math with the glasses?

Lesbian. Faggot. Actual dyke. Look at her. The only lesbian that can do math ever. I know a gay girl when I see one.

Leaven I love you girlie, only likeable character in that entire fucking movie.

[momentsbeforemass]

Influencer

“Beware the leaven of the Pharisees.”

It’s an odd line in today’s Gospel. But Jesus is pointing out something that’s true for all of us.

A little leaven, a little yeast will influence the other ingredients for bread, changing what was just flour and water into something very different.

In just the same way you and I are influenced and changed by the people that we are around, that we listen to, that we follow online.

The internet label of “influencer” may sound made up, but points to this truth.

No matter how we run into them, whether it’s online or in person, some of the people that we let ourselves be influenced by are what my grandmother called “professional troublemakers.”

They complain, spread gossip and rumors, turn minor inconveniences into giant problems, and even just make things up. All for the sake of getting us upset. Drawing us in, so we’ll keep paying attention to them.

That’s who Jesus is warning us about in the Gospel.

The Pharisees (the professional troublemakers of the first century) may not be with us anymore. But it feels like a million other people have stepped up to take their place.

Because of the way that you and I are impacted by other people, we have to be careful about the people that we listen to, the people that we pay attention to.

Most professional troublemakers aren’t bad people. They just have issues that they aren’t dealing with.

They’ve fallen into the comparison trap. And jealousy is causing them to lash out at the people they desperately wish they were.

Or they’ve been hurt by people or things that happened to them. And now they’re stuck. They haven’t been able to let go, and it’s still hurting them.

Or they’ve made mistakes. Looking backwards they can see where they messed everything up. And they can’t forgive themselves for it.

And now they’re spreading all their garbage – because they’re not dealing with it.

So why is Jesus warning us about other people’s garbage? Because Jesus knows something about us (no surprise there, He’s God).

Jesus knows that you and I have a tendency to pick up that garbage and to carry it around. And anything that we pick up and carry around will influence us.

And what Jesus is telling us to do is to be intentional about what we let influence us.

Before we pick something up and carry it around, we need to consider the source.

People who are secure in who they are don’t waste their time tearing other people down. Healthy people don’t waste their time complaining. People who are healing don’t waste their time pointing out what’s wrong with other people.

If someone is always negative, bitter, angry, jealous, complaining – that’s the sign of someone who needs help. Not someone who needs to influence us.

The thing about us? We cannot go around with empty hands. You and I are going to pick up things and carry them around.

And what we carry around will influence us. It’s just human nature.

That’s why we have to be intentional about what we pick up and carry around.

The best place to start? With the only safe bet. With the One who made you. With the One who has always loved you and who always will.

Today’s Readings

[couldtheyescortelliewilliams]

[heroictoonz]

The first thing I’ve drawn in like a million years now but me n my friend started Birth By Sleep and these doodles came out of it yeehaw

[albertfinch]

THREE KINDS OF LEAVEN

Mark 8:15  - “Watch out! Beware of the leaven of the Pharisees and the leaven of Herod.”

In saying “Beware of the leaven of the Pharisees and the leaven of Herod” He was warning them about influences of the mind that can rob us of the understanding of revelation and renewal.  Three kinds of leaven are mentioned in the above verses:  the leaven of Herod, the Pharisees, and the Kingdom!

 HEROD'S LEAVEN

The leaven of Herod is a atheistic influence based on the strength of man and man based systems.  Like politics, popular will, and persuasion, Herod’s leaven excludes God entirely.  It’s statements of faith are a cynical “God helps those who help themselves”.  You find yourself in a boat without bread; the person under this influence would advise, “next time write a list and remember to bring bread.”  You are the answer to your own problem.  Take responsibility for yourself.  Be a self-made person.  Herod’s leaven represents one of the big problems in the church: practical atheism.  Large numbers of Christians are practical atheists who disbelieve in an active God.  Believers face situations daily without bringing God into the picture.  Like Herod, they say there is no divine intervention in practical living.  They are professing Christians, but they live like their atheistic neighbors whenever they face a problem.

 PHARISEES LEAVEN

 The leaven of the Pharisees represents the religious systems.  It embraces God in theory but not in practical experience.  The concept is essential to the Pharisitical mind, but the experience of God is completely removed.  The Pharisees have God in form without power.  If you found yourself in a boat without bread the Pharisee would say, “God in His sovereignty has arranged for you to be in the boat without any bread so you can identify with those who also have no bread in this hour.”   Pharisees provide explanation not solution; they say the bakery closed when the last apostle died.  They refuse to let God be active right now on earth.  They insist that you pray, but also insist that you should have no hope of God answering.  Theirs is a Russian roulette god: spin the chamber and maybe you will get an answer……or maybe not.  People under the influence of Pharisee leaven can know Jesus the wrong way.  Today countless millions in the church have been satisfied with Pharisee’s leaven.  They are content with some documentation, with some brand of church, but they are entirely unplugged from an active, invasive, here-and-now God.

 Under the influence of this leaven many Christians find explanation for physical illness that does not bring the power of God into the picture.  They say, “that person is tormented by that particular affliction, but with the lifestyle he leads, it is no wonder.”  They feel a cocky sense of understanding at explaining the problem at yet they are powerless to provide a solution, and they will vilify anyone who tries.

John 9:2,3 -  "And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” Jesus answered, 'It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.'"

The disciples fell into this too.  They asked Jesus, “Rabi, who sinned, this man or his parents, that he was born blind?” (John 9:2)  Jesus refused to discuss the question with them.  He said, “Neither this man or his parents sinned but that the works of God should be revealed in Him.” (John 9:3)  People do not realize that when God redeems a situation, He does it so thoroughly that it looks like He created the problem as an occasion for His power or glory to be seen.

 The same could be said of sin.  Yet, God did not make a person sin just so His glory could be revealed.  When Jesus is at hand a problem takes on purpose.  Without His redemptive touch, the problem is just another work of the devil.  Jesus was so focused on solutions that He did not even entertain the Pharisaical debate.

KINGDOM LEAVEN

Luke 13:20,21 - "again He said, “To what shall I compare the kingdom of God? 21“It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened.”

Some in the church believe that ‘leaven’ always refers to sin and this parable shows how the church will be full of sin and compromise in the last days.  The mistake in this line of reasoning is twofold.

They are mistaking the church for the kingdom. They are not the same.  The church is to live in the realm of the kingdom domain but in itself is not the kingdom.  While sin does infect the church, the kingdom is the realm of God’s rule.  Sin cannot penetrate and influence that realm.

The predisposition to see a weak and struggling church in the last days has made it difficult to see the promise of God for revival. It is impossible to have faith where there is no hope.  Such approaches to understanding scripture have crippled the church. 

The parable about the leaven illustrates the subtle but overwhelming influence (leaven) of the kingdom in any setting of which it is placed.  The bible talks about influence (leaven) on the mind that determines how we interact with the kingdom.  These influences (leaven) affect us as we endeavor to become students of miracles.

  "And Jesus, aware of this, said* to them, “Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? 18“Having eyes, do you not see? And having ears, do you not hear? And do you not remember, 19when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?” They said* to Him, “Twelve.” 20“When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?” And they said* to Him, “Seven.” 21And He was saying to them, “Do you not yet understand?”  - (Mark 8:17-21)

The miracles we experience must shape the way we think.  God gave us miracles to train us how to see differently.  Some people see miracles and are thankful.  But they leave unchanged and have not learned to see differently.  They go home and their lives continue on in the same pattern as before. 

ALBERT FINCH MINISTRY

[mybeautifulchristianjourney]

The Pharisees Question Jesus

10 And straightway He entered into a boat with His disciples and came into the region of Dalmanutha. 11 And the Pharisees came forth and began to question with Him, seeking from Him a sign from Heaven, testing Him. 12 And He sighed deeply in His spirit and said, "Why doth this generation seek after a sign? Verily I say unto you, there shall no sign be given unto this generation." 13 And He left them and, entering into the boat again, departed to the other side.

The Yeast of the Pharisees and Herod

14 Now the disciples had forgotten to take bread, neither had they in the boat with them more than one loaf. 15 And He charged them, saying, "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod." 16 And they reasoned among themselves, saying, "It is because we have no bread." 17 And when Jesus knew it, He said unto them, "Why reason ye, because ye have no bread? Do ye not yet perceive, nor understand? Have ye your heart yet hardened? 18 Having eyes, see ye not? And having ears, hear ye not? And do ye not remember? 19 When I broke the five loaves among five thousand, how many baskets full of fragments took ye up?" They said unto Him, "Twelve." 20 "And when the seven among four thousand, how many baskets full of fragments took ye up?" And they said, "Seven." 21 And He said unto them, "How is it that ye do not understand?" — Mark 8:10-21 | Third Millennium Bible (TMB) Third Millennium Bible, New Authorized Version, Copyright 1998 by Deuel Enterprises, Inc. All rights reserved. Cross References: Jeremiah 5:21; Ezekiel 12:2; Matthew 12:15; Matthew 12:38-39; Matthew 14:1; Matthew 14:3; Matthew 14:6; Matthew 14:20; Matthew 15:39; Matthew 16:1; Matthew 16:7; Mark 6:41; Mark 6:52; Mark 7:34; Mark 8:6; Mark 8:8-9; Acts 27:2

[rastronomicals]

9:18 PM EDT April 24, 2024:

Proto-Kaw - "Leaven" From the album Before Became After (April 5, 2004)

Last song scrobbled from iTunes at Last.fm

[tom4jc]

2 Corinthians 5:7 Purge Out Old Leaven

Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. 2 Corinthians 5:7 In order to get bread to rise, one must put in some leaven or yeast into the dough prior to baking it. Once the yeast is put in, then it will rise. After baking the bread, new yeast must be used in order to make another new loaf of bread. It can no longer be used a second time; it is…

[reedreadsgreek]

1 Corinthians 5:6–8

6 Οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ; 7 ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι· καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός. 8 ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας ἀλλʼ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. 

My translation:

6 Not good, your boasting. Do you not know that a little leaven leavens the whole mixture? 7 Cleanse out the old leaven, in order that you might be a new mixture, just as you are unleavened; for indeed our paschal lamb was slaughtered, the Anointed. 8 Therefore let us celebrate the festival not in old leaven nor in leaven of badness and evil but in unleavened breads of sincerity and truth. 

Notes:

5:6 

τό καύχημα (11x) is, “a boast, boasting” (BDAG), from καυχάομαι “I boast”; near-synonym ἡ καύχησις (11x; cf.  15:31) has to do with the act of boasting, while τό καύχημα has to do with the basis or what is said in boasting. The negated adjective οὐ καλὸν (NIGTC: “unseemly, ill-placed”) is predicate with an implied ἐστιν and τὸ καύχημα, modified by subjective genitive ὑμῶν, is the subject. 

ὅτι introduces indirect discourse after a verb of cognition, the negated perfect οὐκ οἴδατε (from οἶδα; perf. form with pres. sense). 

ἡ ζύμη (13x) is, “leaven”, that is, a small lump of dough kept over from the previous batch and allowed to ferment before being mixed into the new batch. μικρὰ (“small”) is attributive with ζύμη. The rendering of ζύμη as “yeast” (NRSV, NIV, NET, HCSB), more recognizable to modern audiences, works with the metaphor of permeating the dough but fails to work with the idea, so critical to Paul’s argument here, of needing to be regularly purged (as was done by the Jews each Passover). 

τό φύραμα (5x) is, “mixture/batch [of dough]”. ὅλον is attributive with τὸ φύραμα; ὅλος appears in a predicate position but is attributive, needing no article in front of it as ὅλος is inherently definite. 

ζυμόω (4x) is, “I leaven”. μικρὰ ζύμη above is the subject of the present ζυμοῖ and the direct object is ὅλον τὸ φύραμα. The present-tense of the verb is gnomic. 

5:7 

ἐκκαθαίρω (2x) is “I clean out”, from ἐκ + καθαίρω (1x) “I clean”, itself from καθαρός “clean”. 

The adjective παλαιός (19x) is, “old” (cf. English paleontology). παλαιὰν is attributive with τὴν ... ζύμην (“leaven”; see note on v. 6), which is the direct object of the nasal aorist imperative ἐκκαθάρατε. 

ἵνα + subjunctive indicates purpose. νέον (“new”) is attributive with φύραμα (“batch”; see note on v. 6), which is the predicate nominative of the present subjunctive ἦτε (from εἰμί). 

The clause introduced by the comparative adverb καθώς denotes manner with εἰμί above. 

The adjective ἄζυμος (9x) is, “unleavened”, from α negation + ἡ ζύμη “leaven”. ἄζυμοι is predicate with the present ἐστε (from εἰμί) (“that you may be an new batch, just as you are unleavened”). In this context, ἄζυμος is equivalent to νέος above (indeed combined in NIV: “so that you may be a new unleavened batch—as you really are.”). 

καὶ is adjunctive (“also”, NASB; omitted in most other translations), indicating a second present reality of the ancient Passover rites. 

The noun τὸ πάσχα can refer to the Passover festival, the day of Passover, or, as here, the Passover lamb. ἡμῶν is possessive. 

θύω (14x) is, “I slaughter, sacrifice”, from ἡ θυσία “sacrifice”. τὸ πάσχα is the subject of the aorist passive ἐτύθη (from θύω). Χριστός stands in apposition to τὸ πάσχα.  

5:8 

The μὴ ... μηδὲ ... ἀλλά construction is, “neither ... nor ... but”. 

When introducing an independent clause, the inferential conjunction ὥστε is, “therefore”. 

The hapax legomenon ἑορτάζω is, “I celebrate a festival” (BDAG), from ἡ ἑορτή “festival”. The present subjunctive ἑορτάζωμεν is hortatory. The present-tense of the verb denotes an ongoing celebration. The three ἐν statements modifying the verb denote manner. παλαιᾷ (“old”; see note on v. 7) is attributive with ζύμῃ (“leaven”; see note on v. 6). The second instance of ζύμῃ is modified by the epexegetical genitives κακίας καὶ πονηρίας (“leaven which is ...”). Alternatively, NIGTC takes them as objective genitives (i.e., ‘leaven that generates, transmits, or ferments’ wickedness). The objects of the μὴ ... μηδὲ pairing (lit. “not in old leaven nor in leaven of wickedness and evil”) may be taken in epexegetical apposition, as NET: “not with the old yeast, the yeast of vice and evil” (sim. NRSV; cf. NIV: “not with the old bread leavened with malice and wickedness”). 

ἀλλά indicates sharp contrast.  ἡ εἰλικρίνεια (3x, all of which in 1 & 2 Corinthians) comes from ὁ ἥλιος “sun” + κρίνω “I judge” (HELPS), literally, “sun-judged”, i.e., “judged [pure] by the full light of the sun” (cf. εἰλικρινής, 2x, “pure, sincere”): “clearness,  transparency”; BDAG: “sincerity, purity of motive”; most translations: “sincerity”. The genitives εἰλικρινείας and ἀληθείας are epexegetical with ἀζύμοις (“unleavened”; see note on v. 7); the plural noun refers to “unleavened cakes of bread”. The preposition ἐν denotes manner with an implied hortatory ἑορτάζωμεν.

[ask-cupcakesans]

+17 only!

TW: Gore

Gore :p

They say love is on the inside

Mallok is showing that to Leaven

Art, Mallok, Leavenstructure by me

[relationaltherapist]

The concept of “a little leaven leavens the whole lump of dough” is born out through what sociolinguists call the speech community.

A speech community comes to share a specific set of norms for language use through living and interacting together, and speech communities may therefore emerge among all groups that interact frequently and share certain norms and ideologies.

Such groups can be villages, countries, political or professional communities, communities with shared interests, hobbies, or lifestyles, generational, social media-based or even just groups of friends. Speech communities may share both particular sets of vocabulary and grammatical conventions, as well as speech styles and genres, and also norms for how and when to speak in particular ways.

Speakers actively use language to construct and manipulate social identities by signalling membership in particular speech communities.

Deuteronomy 29:18-19 Beware lest there be among you a man or woman or clan or tribe whose heart is turning away today from the LORD our God to go and serve the gods of those nations. Beware lest there be among you a root bearing poisonous and bitter fruit, 19 one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, 'I shall be safe, though I walk in the stubbornness of my heart.' This will lead to the sweeping away of moist and dry alike.

Hebrews 12:15 See to it that no one fails to obtain the grace of God; that no "root of bitterness" springs up and causes trouble, and by it many become defiled.

[forhisglory777]

The Leaven of the Pharisees and Herod

The Leaven of the Pharisees and Herod

What is the leaven of the Pharisees and Herod? Jesus spoke of this on both Matthew 16:6 and Mark 8:15. It’s worth noting that Jesus also spoke of the Sadducees in Matthew 16:8. We will address this shortly. For now, we will focus on Mark 8:15. Jesus had just finished feeding a crowd of four thousand and was heading into parts of Dalmanutha. He began teaching to the crowd that had gathered…

[judahmaccabees]

Blatancy is capricious

Divine subtlety

[cheertypekeyboards]

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[biblenewsprophecy]