Lucas 13

John Piper · Citado em PreceptAustin

Lucas 13

Piper says "the phrase 'strive to enter' means that entering is a battle." (This quote is from his free book What Jesus Demands of the World - he has 3 chapters on Luke 13:24 "Strive to Enter..." - scroll down to page 164). And so Jesus' command is to enter through the narrow door which is equivalent to entering the kingdom of God (Lk 13:28, 29, which in turn equates with salvation) which in turn equates to salvation. As Jesus said "unless one is born again (from above, from God), he cannot see the kingdom of God" (Jn 3:3+). So the door through which we are to strive to enter is the door to the kingdom of God or Heaven and Jesus of course is the "Door" (Jn 10:9). To not enter this narrow door (cf "enter through the narrow gate" - Mt 7:13+, the "gate [that] is small" - Mt 7:14+) will result in confinement to the place of weeping and gnashing of teeth (Mt 8:12; Mt 13:42; Mt 13:50; Mt 22:13; Mt 24:51; 25:30; Lk. 13:28), which is Jesus' description of the occupants of hell. In summary, what is at stake regarding the striving Jesus is calling for is entrance into either heaven (through the narrow door) or hell (the narrow door shut). TRUE CHRISTIANITY IS A FIGHT J C

Lucas 13

Piper asks "But what does Jesus want us to strive against so that we can enter through the narrow door? What are the obstacles? If life is war, who is the enemy?" (see his answer above) In the parable of the soils, Jesus gives us examples of those who do not keep on striving and will not be allowed to enter the narrow door... The one on whom seed (Mt 13:19 = the word of the kingdom = equivalent to the Gospel) was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises (Note: Not just any affliction and persecution but specifically that which comes) because of the word, immediately he falls away (skandalizo = see related noun skandalon). (Mt 13:20 21+) The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked (suffocated, caused to die, figuratively causing the Word of God to be ineffective in a person's life) with worries (anxieties) and riches and pleasures of this life, and bring no fruit to maturity (No fruit = no Root = no Salvation). (Lk 8:14+, cp Mk 4:19+ amplifies Luke's description adding "deceitfulness" and "desires") John Piper comments on the previous two passages that neither of these "enter through the narrow door. One person falls away because of pain (tribulation or persecution); the other person falls away because of pleasure (riches and pleasures of life). The call for vigilance is all-embracing. There is no unembattled place in this life." (Piper, John: What Jesus Demands from the World - go to page 164ff)(Another source) Piper goes on to emphasize that another powerful lure away from the Kingdom of God is the praise of men... Beware (prosecho in present imperative = we must continually pay close attention and be vigilant lest we fall into the trap of men's praises ee our need to depend on the Holy Spirit to obey) of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets (Lk 20:46+, cp Pr 27:21) Piper: This is a call for vigilance against the lure of following those who live for the praises of man. (What Jesus Demands from the World) Beware of (prosecho in present imperative = we must continually be vigilant against ee our need to depend on the Holy Spirit to obey) practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. (Mt 6:1+) Piper: We feel good when people speak well of us. It may not be wrong. But it is dangerous. It is a time for vigilance. (What Jesus Demands from the World) Another striving that must be to avoid self-indulgence Be on guard, (prosecho in present imperative) so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap 35 for it will come upon all those who dwell on the face of all the earth. (Lk 21:34-35+). Piper: We will not “strive to enter through the narrow door” if we are self-indulgent and use drugs or food or drink in a way that dulls our spiritual alertness and vigilance.... The danger Jesus warns against most often is the danger of money. It is a mortal danger. Heaven and hell hang in the balance in our vigilance against the lure of money. Jesus made this as clear as possible with the words, It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (Mk 10:25, compare Jesus' frequent warnings related to money and possessions - Mt 6:19, Mt 6:21, Mt 6:24, Mk 4:19, Lk 6:24 12:15 33 14:33). The issue is entering the kingdom. Striving for wealth is not the striving that leads to the narrow door. (What Jesus Demands from the World) Arthur

Lucas 13

Piper writes that "the “narrow door” through which we must “strive” to enter is the door to the kingdom of God. Outside there is “weeping and gnashing of teeth” (Luke 13:28). This is one of the ways Jesus refers to hell: “Throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth” (Mt. 13:50). The alternative to entering by the narrow gate is destruction. “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction” (Matt. 7:13). In other words, what is at stake when Jesus demands that we “strive to enter” is heaven and hell. It is an ultimate issue. (Download free Pdf copy of Dr Piper's book - What Jesus Demands from the World)" Many are skeptical, agnostic or even antagonistic regarding Jesus' teaching on the narrow door or narrow gate and scoff at the idea of such rigid "exclusivity" regarding salvation. The Gospel message however is very clear, very dogmatic, very exclusive and very narrow! Obviously while we as Christians are not to be narrow-minded people per se, we must be narrow-minded regarding the Way, the Truth and the Life (Jn 14:6), if we truly believe that salvation is found in no one else, and that there is no other name under heaven that has been given to men by which we must be saved (Acts 4:12). As offensive as such a truth may be to non-Christians, we must continually make it clear in our witness (our life, then our lips!) to them, for without Christ they are lost and bound for the lake of fire (Re 20:11-15-see notes, cp Mt 25:41, 2Th 1:9, Rev 14:11-note, Rev 19:20, 20:10 - see chart on Births, Deaths, and Resurrections). Here are a few other NT passages that support this "narrow minded" view and to encourage you to defend the faith once for all delivered to the saints... Matthew 5:20 (note) "For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven. Comment: This would have shocked many in the Jewish audience, who knew the Pharisees as the most religious people in the world. But as Jesus alluded to they may have had religion but in their hearts they rejected the "narrow gate" of Christ. Matthew 7:21, 22 (note) Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. "Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' Comment: This is a frightening verse, for it clearly teaches that "many" people who profess Christ are self-deceived. It isn’t a matter of outward profession, but inward faith and obedience, that saves us. John 8:24 "I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in your sins." John 10:9 "I am the door; if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture. Romans 3:10 (note) as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE; 11 THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD;12 ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE."...23 for all have sinned and fall short of the glory of God, 24 being justified (declared righteous) as a gift by His grace through the redemption which is in Christ Jesus; 1 Corinthians 3:11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ. (There is no other foundation for a holy, blessed, abundant, eternal life other than Christ). 1 Timothy 2:5-6: For there is one God, and ONE mediator also between God and men, the man Christ Jesus, Who gave Himself as a ransom for all, the testimony borne at the proper time. (Only one Mediator. Only one ransom, the blood of Christ shed on the Cross.) Hebrews 2:3 (note) how shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard The Strait Gate C. H. Spurgeon. Luke 13:24 Strive to enter in at the strait gate: for many, I say to you, will seek to enter in, and shall not be able. I. A GATE WHICH IT IS MOST DESIRABLE TO ENTER. 1. Because it is the gate of the city of refuge. Outside of Christ the sword of fire pursues us swift and sharp. From God's wrath there is but one escape, and that is by a simple faith in Christ. Believe in Him, and the sword is sheathed, and the mercy and the love of God will become your everlasting portion; but refuse to believe in Jesus, and your innumerable sins, written in His book, shall be laid at your door in that day when the pillars of heaven shall reel, and the stars shall fall like withered fig-leaves from the tree. Oh I who would not wish to escape from the wrath to come? 2. It is desirable to enter this gate, because it is the gate of a home. What sweet music there is in that word "home"! Jesus is the home of His people's hearts. We are at rest when we get to Christ. We have all we want when we have Jesus. 3. Moreover, it leads to a blessed feast. Happy the man who believes in Jesus, for he becomes at once content, complacent, and at ease. Not only does he find rest in Christ, but good cheer and great delight, halcyon peace, and hallowed satisfaction are the portion of his lot. 4. It is the gate which leads to Paradise. And who would not wish to pass through it when he considers the lot of those outside the gate? II. THERE IS A CROWD OF PEOPLE WHO WILL SEEK TO ENTER AND WILL NOT BE ABLE. 1. Some are unable to enter because the pride of life will not let them. 2. Some are unable to enter because they carry contraband goods with them. When you land in France, there stands the gendarme who wants to see what you are carrying in that basket. If you attempt to push by you will soon find yourself in custody. He must know what is there; contraband goods cannot be taken in. So at the gate of mercy — which is Christ — no man can be saved if he desire to keep his sins. He must give up every false way. 3. Not a few are unable to enter in because they want to postpone the matter until tomorrow. 4. Others, and these are in the worst plight of all, think that they are in, and that they have entered. They mistake the outside of the gate for the inside. Conclusion: Thus it is that a crowd — I had almost said a countless crowd — of people nowadays seek to enter in, but for manifold reasons they are not able to do so. And yet there is a more appalling aspect to the same fact. "Many, I say unto you, will seek to enter in, and shall not be able." Panic-stricken, the dying man sends for the minister whom he never went to hear when his health was good and hours hung heavy on his hands. Some years ago I was awakened about three o'clock in the morning by a sharp ring of the door-bell. I was urged without delay to visit a house not very far from London Bridge. I went; and up two pair of stairs I was shown into a room the occupants of which were a nurse and a dying man. There was nobody else. "Oh, sir," said she, "Mr. So-and-so, about half-an-hour ago, begged me to send for you." "What does he want?" I asked. "He is dying, sir," she replied. I said, "I see that. What sort of a man was he?" "He came home last night, sir, from Brighton. He had been out all day. I looked for a Bible, sir, but there is not one in the house; I hope you have got one with you." "Oh," I said, "a Bible would be of no use to him now. If he could understand me I could tell him the way of salvation in the very words of Holy Scripture." I spoke to him, but he gave me no answer. I spoke again; still there was no reply. All sense had fled. I stood a few minutes gazing at his face, till I perceived he was dead. His soul had departed. That man in his lifetime had been wont to jeer at me. In strong language he had often denounced me as a hypocrite. Yet he was no sooner smitten with the darts of death than he sought my presence and my counsel, feeling no doubt in his heart that I was a servant of God, though he did not care to own it with his lips. There I stood, unable to help him. Promptly as I had responded to his call, what could I do, but look at his corpse and go home again? He had, when too late, sighed for the ministry of reconciliation, sought to enter in, but he was not able. There was no space left him then for repentance; he had wasted the opportunity. Narrow (4728) (stenos - derivation uncertain - one source says from histemi = to stand, Vine says from root sten- as in stenazo = to groan) pictures obstacles standing close to each other. The meaning is restricted, less than standard width, limited in size, a small breadth or width in comparison to length. Limited in extent, amount or scope as a narrow gorge between high rocks. Stenos comes from a root that means “to groan,” as from being under pressure, and is used figuratively to represent a restriction or constriction. Vine comments that "the gate which provides the entrance to eternal life (is) narrow because it runs counter to natural inclinations, and “the way” is similarly characterized." Jesus by using this figure of speech is saying that choosing for Him is not the popular nor the easy way! In Mt 7:14 this adjective stenos modifies "the way", so that both the gate and the way are narrow. There are only 3 NT uses of stenos, here in Luke and twice in Matthew (Mt 7:13 and Mt 7:14) Enter (aorist imperative = Command to do this now! Don't delay! Conveys a sense of urgency.) by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. 14 For the gate is small, and the way is narrow that leads to life, and few are those who find it." (Mt 7:13, 14+) Stenos - 16x in the non-apocryphal Septuagint (LXX)- Nu 22:26; 1Sa 23:14, 19, 29; 24:22; 2Sa 24:14; 2Ki 6:1; 1Chr 21:13 (Figurative use - "I am in great distress"); Job 18:11; 24:11; Pr 23:27; Isa 8:22; 30:20; 49:20; Jer 30:7; Zech 10:11. Several of the OT uses are used to translate "stronghold". Numbers 22:26 The Angel of the LORD went further, and stood in a narrow (Hebrew = tsar = narrow, tight; Lxx = stenos) place where there was no way to turn to the right hand or the left. 25 When the donkey saw the Angel of the LORD, she pressed herself to the wall and pressed Balaam's foot against the wall, so he struck her again. 2 Samuel 24:14 Then David said to Gad, "I am in great distress (Hebrew = tsarar = to suffer distress; Lxx = stenos). Let us now fall into the hand of the LORD for His mercies are great, but do not let me fall into the hand of man." Jeremiah 30:7-note'Alas! for that day is great, There is none like it; And it is the time of Jacob's distress (Heb = tsarah = trouble, distress, calamity, anguish, state of very unfavorable circumstance, with a focus on the emotional pain and distress of the situation Dt 31:17 Jer 4:31; Lxx = stenos) but he will be saved from it. Comment: Jacob's Distress or The Time of Jacob's Trouble describes a period of time, specifically the last 3.5 years of Daniel's Seventieth Week, which Jesus designated as Great Tribulation (Mt 24:21-note, cp Mk 13:19, Re 7:14-note). During this time the Antichrist ("Beast" of Rev 13-note, "Little Horn of Daniel 7") will be allowed by God and empowered by Satan (Rev 13:4-note, Rev 13:5-note where 42 months = 3.5 years) to have essentially "free reign" on the earth and will attempt to destroy the Jews in the greatest "holocaust" the world has ever seen. And yet in the midst of this horrible time to come, God makes the sure promise that He will save Jacob from it or out of it, which is a prophecy of the Messiah's return to deliver Israel (see Ro 11:25,26, 27-note cp Zech 13:8, 9). Door (2374)(thura) referred to a literal door as allowing one to enter and exit some place (Mk 1:33), a courtyard or outer door (Acts 12:13), a reference to the Temple gate (Acts 3:2), the door of a tomb (Mk 15:46), or the door of heaven (Rev 4:1 - this last use being in a sense metaphorical). Figuratively thura referred to Jesus Himself as the metaphorical door through which one could enter into salvation (John 10:7, 9). And so in John we read that Jesus taught "I am the door (NOTE CAREFULLY - NOT "a door" BUT "THE door!" = the unique, only "DOOR!"); if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture." (John 10:9) and added "I am THE (specific, exclusive) way, and THE (specific, exclusive) truth, and THE (specific, exclusive) life; (absolutely) no one comes to the Father, but through Me." (John 14:6) In Greek the definite article "THE" is important as it speaks of specificity...in other words, had Jesus been one of many ways, He would not have used the definite article "THE" but would have identified Himself as "a" way, "a" truth, "a" life, one of many gates/ways. Jesus did not teach that there are many roads that lead to the Kingdom of Heaven but clearly taught "I am the only Way. Friberg - (1) door; literally, as an opening for entrance and exit; (a) of a house door (MK 1.33); (b) of a courtyard outer door, gate ( AC 12.13); (c) of the temple gate (AC 3.2); (d) of a tomb door, entrance (MK 15.46); (e) of heaven door (RV 4.1); (2) figuratively; (a) evpi. qu,raij as a spatial image to denote temporal imminency soon (MK 13.29); (b) as what is possible or feasible opportunity (RV 3.8); (c) as an extended metaphor of Jesus as the one who provides salvation, spiritual safety, and nourishment (JN 10.7, 9) (Borrow Analytical Lexicon of the Greek New Testament) Gilbrant - In classical Greek the thura primarily denotes “a door,” usually referring to the place of entry to a home, cave, city, or temple. The thura gained significance, becoming a natural location for education and discussions. Figuratively “at the door” means “near the hand,” and used metaphorically it means “the door of your soul.” In the Septuagint thura translates six Hebrew words, all basically denoting “a door” and ranging in nuance from an opening, a door of a dwelling, or a gate, all being the only normal passage of entry. The thura became an important place socially where court cases and other serious matters occurred (Job 5:4; Ruth 4:1). Figuratively thura describes the “door of heaven” through which God delivers gifts to mankind such as manna (cf. Psalm 78:23f. [LXX 77:23f.]). In the New Testament thura denotes “a door,” “a gate,” or “an entrance” of a tomb. Again, “at the door” figuratively means “near at hand” (Matthew 24:33; Mark 13:29; see also Acts 5:9; James 5:9). It describes the “door of heaven” through which is revealed heavenly glories (Revelation 4:1; see also Acts 7:56). It is used of various types of doors, such as prison doors (Acts 5:19; 12:6–11; 16:26ff.). The resurrected Christ passed through closed doors according to John 20:19,26. Spiritually, God opens doors of faith for the apostolic message to be delivered (Colossians 4:3; Acts 14:27). God may also shut the door, leaving unbelievers to judgment (Matthew 25:10; Luke 13:25; Revelation 3:8). Jesus announced (John 10:7,9) that He is the thura. It is through Him alone that God reveals himself to humanity and through which humanity may gain access to God. See also pulē (4297), “door” or “gate.” (Complete Biblical Library) Thura - 37v - door(28), doors(6), entrance(3), gate(1), gates(1). Matt. 6:6; Matt. 24:33; Matt. 25:10; Matt. 27:60; Mk. 1:33; Mk. 2:2; Mk. 11:4; Mk. 13:29; Mk. 15:46; Mk. 16:3; Lk. 11:7; Lk. 13:24; Lk. 13:25; Jn. 10:1; Jn. 10:2; Jn. 10:7; Jn. 10:9; Jn. 18:16; Jn. 20:19; Jn. 20:26; Acts 3:2; Acts 5:9; Acts 5:19; Acts 5:23; Acts 12:6; Acts 12:13; Acts 14:27; Acts 16:26; Acts 16:27; Acts 21:30; 1 Co. 16:9; 2 Co. 2:12; Col. 4:3; Jas. 5:9; Rev. 3:8; Rev. 3:20; Rev. 4:1 Thura in the Septuagint - Gen. 6:16; Gen. 18:1; Gen. 18:2; Gen. 18:10; Gen. 19:6; Gen. 19:9; Gen. 19:10; Gen. 19:11; Exod. 12:22; Exod. 12:23; Exod. 21:6; Exod. 29:4; Exod. 29:10; Exod. 29:11; Exod. 29:32; Exod. 29:42; Exod. 33:8; Exod. 33:9; Exod. 33:10; Exod. 36:34; Exod. 36:37; Exod. 38:8; Exod. 38:30; Exod. 39:40; Exod. 40:5; Exod. 40:6; Exod. 40:12; Exod. 40:29; Lev. 1:3; Lev. 1:5; Lev. 3:2; Lev. 3:8; Lev. 3:13; Lev. 4:4; Lev. 4:7; Lev. 4:14; Lev. 4:18; Lev. 8:3; Lev. 8:4; Lev. 8:33; Lev. 8:35; Lev. 10:7; Lev. 12:6; Lev. 14:11; Lev. 14:23; Lev. 14:38; Lev. 15:14; Lev. 15:29; Lev. 16:7; Lev. 17:4; Lev. 17:5; Lev. 17:6; Lev. 17:9; Lev. 19:21; Num. 3:25; Num. 4:25; Num. 4:31; Num. 6:10; Num. 6:13; Num. 6:18; Num. 10:3; Num. 11:10; Num. 12:5; Num. 16:18; Num. 16:19; Num. 16:27; Num. 16:50; Num. 20:6; Num. 25:6; Num. 27:2; Deut. 15:17; Deut. 22:21; Deut. 31:14; Deut. 31:15; Jos. 2:19; Jos. 19:51; Jdg. 3:23; Jdg. 3:24; Jdg. 3:25; Jdg. 4:20; Jdg. 9:35; Jdg. 9:40; Jdg. 9:44; Jdg. 9:52; Jdg. 11:31; Jdg. 16:3; Jdg. 18:16; Jdg. 19:22; Jdg. 19:26; Jdg. 19:27; 1 Sam. 3:15; 1 Sam. 21:13; 1 Sam. 23:7; 2 Sam. 10:8; 2 Sam. 11:9; 2 Sam. 11:23; 2 Sam. 13:17; 2 Sam. 13:18; 1 Ki. 6:31; 1 Ki. 6:32; 1 Ki. 6:34; 1 Ki. 7:5; 1 Ki. 7:50; 1 Ki. 16:34; 2 Ki. 4:4; 2 Ki. 4:5; 2 Ki. 4:15; 2 Ki. 4:33; 2 Ki. 5:9; 2 Ki. 6:32; 2 Ki. 7:3; 2 Ki. 9:3; 2 Ki. 9:10; 2 Ki. 10:8; 2 Ki. 12:13; 2 Ki. 18:16; 2 Ki. 23:8; 1 Chr. 9:21; 1 Chr. 9:27; 2 Chr. 4:9; 2 Chr. 4:22; 2 Chr. 18:9; 2 Chr. 28:24; 2 Chr. 29:3; 2 Chr. 29:7; Neh. 3:1; Neh. 3:3; Neh. 3:6; Neh. 3:13; Neh. 3:14; Neh. 3:20; Neh. 3:21; Neh. 6:1; Neh. 6:10; Neh. 7:1; Neh. 7:3; Est. 5:1; Job 5:4; Job 31:9; Job 31:32; Job 31:34; Ps. 74:5; Ps. 78:23; Ps. 141:3; Prov. 5:8; Prov. 8:32; Prov. 9:14; Prov. 14:19; Prov. 26:14; Eccl. 12:4; Cant. 5:2; Cant. 7:13; Cant. 8:9; Isa. 26:20; Isa. 45:1; Isa. 45:2; Isa. 57:8; Jer. 49:31; Ezek. 8:8; Ezek. 38:11; Ezek. 40:11; Ezek. 40:48; Ezek. 41:4; Ezek. 41:11; Ezek. 41:24; Ezek. 42:9; Ezek. 46:12; Dan. 3:26; Zech. 11:1; Mal. 1:10; Related Resources Just how narrow is the narrow gate? Will more people go to heaven or to hell? Why did God make salvation such a narrow path? How can I, a Muslim, become assured of paradise? Going to Heaven - how can I guarantee my eternal destination? Is there an afterlife? What did Jesus mean when He said “I am the door” (John 10:7)? Is Jesus the only way to Heaven? Hebert Lockyer gives us an example of one who entered the small gate and tread the dangerous way of a disciple in his fascinating book entitled Last Words of Saints and Sinners (Borrow this book) writing that John Bradford, Chaplain to Edward VI in 1552, was one of the most popular preachers of his day in England. With the accession of Queen Mary, Bradford was arrested for seditious utterances and heresy. Refusing to recant, (he was) condemned to be burnt at Smithfield, and he met his death tied to the same stake as a young man found guilty of the same supposed crime. As the flames covered their bodies, Bradford consoled the youth by saying "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Elsewhere, Lockyer gives a tragic quote which is in diametric opposition to that of John Bradford.... Robert G. Ingersoll (1833-1899), famous American lawyer and prominent agnostic, lectured on Biblical inaccuracies and contradictions. His famed lecture The Mistakes Of Moses led one defender of the Bible to say that he would like to hear Moses speak for five minutes on The Mistakes Of Ingersoll! Standing by his graveside, his brother exclaimed "Life is a narrow vale between the narrow peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailings." Comment - This "eulogy" is fascinating in that it uses some of the same words our Lord Jesus Christ used to warn people of the wailing that awaited those who rejected His offer of salvation! John Milton makes mention of the small gate in Paradise Regained "A deathlike sleep, A gentle wafting to immortal life. Truth shall retire Bestruck with sland'rous darts, And works of faith rarely be found. And to the faithful, Death the gate of life." A correct knowledge of and response to the two gates and two ways is an urgent matter! To Little, Too Late, Regarding the Strait Gate - The story is told of Professor T. H. Huxley, the father of agnosticism. As he came to the end of life, the nurse attending him said that as he lay dying, the great skeptic suddenly looked up at some sight invisible to mortal eyes, and staring a while, whispered at last, “So it is true.” And he died and tragically entered the place of weeping and gnawing of teeth! D L Moody - WHO are we to strive with? Not with the gate-keeper. The gate-keeper stands with the gate wide open, and he says, “Come in, come in!” All the striving is with the flesh; it is with this old carnal nature of ours. Vance Havner - The kingdom of heaven is possessed by those who are resolutely in earnest, who make it their chief concern. I am not preaching self-effort nor recognizing any merit in ourselves, for it is all the grace of God (Eph 2:8-9+), but the Scriptures exhort us to strive to enter in at the strait gate (Lk 13:24KJV), to labor to enter into God's rest (Hebrews 4:11+, Hebrews 4:3), to give diligence to make our calling and election sure. God does business with those who mean business. There is a world of difference between leisurely walking down an aisle to join a church and desperately pressing through to Jesus. The preaching of this age has not disposed this generation to get very excited about going to heaven. Some Bible teaching has so minimized personal responsibility that any suggestion of effort on our part is frowned upon. To be sure, it is all of grace and the fight is a fight of faith (1Ti 6:12+ - fight in present imperative see our need to depend on the Holy Spirit to obey = agonizomai - same verb Jesus uses in Lk 13:24), but it is still a fight and some saints could use a little sanctified violence to good profit. Why should we not be as desperately in earnest to possess our possessions in Christ (cf Col 2:3, 2Cor 8:9, 2Pe 1:3) as the world is to lay hold of all the devil has to offer? Joshua did not invade Canaan in a rocking chair and we do not take our Promised Land on a vacation jaunt. The saints of the ages have made the kingdom of God their absorbing passion, the main business of their lives (Mt 6:33+). With them religion was not a side issue, a matter of an hour at church and a few dollars in a duplex envelope. Paul said, "To me to live is Christ," (Php 1:21) and to him Christ was just that, everything, life itself (cf Col 3:4+). This business of getting saved, living a Christian life and winning others, is a full-time occupation. We have to pray over it and weep over it and study over it and work over it, and if we possess it, it must possess us. Spurgeon's Introduction to his sermon on Luke 13:24 Self-Delusion - EVERY wise merchant will occasionally hold a stock-taking, when he will cast up his accounts, examine what he has on hand, and ascertain decisively whether his trade is prosperous or declining. Every man who is wise in the kingdom of heaven will do the same by himself; he will cry, “Search me, O God, and try me.” And he will frequently set apart special seasons for self-examination, to discover whether things are right between God and his soul. The God whom we worship is a great heart-searcher; of old His servants knew Him as “The Lord which searches the heart, and tries the reins of the children of men.” We, who are called to be the mouth for God unto the people, feel ourselves impelled to stir you up in His name to make diligent search, for we would not have you come short of the promised rest. We would be unfaithful to your souls if we did not warn you against deception, and excite you to solemn trial of your state. That which every wise man does, that which God Himself does with you, I may well exhort you to do with yourselves this morning! O may God help you to deal very faithfully with your own hearts. Let the oldest saint here look well to the fundamentals of his piety, for gray heads may cover black hearts; and let not the young believer, in the first flush of his joyous faith, despise the word of warning, for the greenness of youth may be joined to the rottenness of hypocrisy! I shall not, this morning, aim to introduce doubts and fears into your minds; no, verily, I rather hope that the rough winds of self-examination may help to drive them away! It is not security, but carnal security, which we would kill; not confidence, but fleshly confidence, which we would overthrow; not peace, but false peace, which we would destroy. I am sure I am right in taking such a text as this, and in desiring to force it home upon your attention; for Christ, speaking to His own disciples, says, “I say unto YOU.” Notice with great care how He repeats the personal pronoun, you, you, yourselves, some 12 times in a few verses; as if this were a matter especially belonging to professors—a subject which ought to come under our immediate notice, not as having reference to aliens and foreigners from the commonwealth of Israel, but to us, the professed followers of Jesus Christ! Let us bow our strength to our solemn work at once. O great Master of assemblies, make our words as goads to the conscience, and fasten them as nails in the memory! Oh, choose now the path of salvation And enter in at the strait gate! Come now, while the Savior is calling; Tomorrow may be too late! --Haines The path that fools have trod is a well-beaten one. Vance Havner - Some make the Christian life too easy. To them, casting their care on the Lord means dismissing and disregarding serious responsibilities under the pretense of trust. Our Lord made discipleship hard and lost many prospective followers because He called them to a pilgrimage—not a parade, to a fight—not to a frolic. We are to endure hardness, overcome the world, and not merely endure it. We must strive to enter in at the strait gate, and work out our salvation with fear and trembling. (Php 2:12 which is ONLY possible because of Php 2:13NLT!) Few there be who travel the narrow way and those who do will often be the objects of scorn. There is Scripture on both sides, making it too hard and making it too easy. A proper view of both will make for balanced living. The Saviour gives us the perfect example. A Man of sorrows and acquainted with grief, He offered joy and peace. F B

Lucas 13:22-30

Piper says here in Luke 13:27 "the phrase 'strive to enter' means that entering is a battle." And so Jesus' command is to enter through the narrow door which is equivalent to entering the kingdom of God (Lk 13:28, 29) which in turn equates to salvation. As Jesus said "unless one is born again (from above, from God), he cannot see the kingdom of God" (Jn 3:3). So the door through which we are to strive to enter is the door to the kingdom of God or Heaven. To not enter this narrow door will result in confinement to the place of weeping and gnashing of teeth, which is Jesus' way of describing hell. In summary, what is at stake in the striving Jesus is calling for is entrance into either heaven (through the narrow door) or hell (the narrow door shut). TRUE CHRISTIANITY IS A FIGHT J C

Lucas 13:22-30

Piper asks... But what does Jesus want us to strive against so that we can enter through the narrow door? What are the obstacles? If life is war, who is the enemy? In our striving, the aim is not to hurt anyone. Jesus is clear that we are to love our enemies and do good to those who hate us (Luke 6:27). Saying that life is war does not mean that we make war on people, but on sin, especially our own. In fact, it is only our own sin that can keep us from entering the kingdom, not anyone else’s. The sin of others can hurt us, even kill us. But that does not keep us from entering the kingdom of God. Our own sin is the greatest threat to entering the kingdom of God. But temptation to sin comes from an amazing variety of sources. Jesus is demanding serious personal vigilance. The command to “watch” is one of his most frequent commands. The idea is that we must be awake and alert and ready, lest the temptations of life take us off guard and we be overcome and ruined. Jesus said to his disciples in the Garden of Gethsemane, “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Mark 14:38). This command is relevant to all of life. Temptations abound, and Jesus does not take them lightly. The watchword of all of life is, watch, be alert....we must be vigilant all the time, not just when the times feel perilous. They are always perilous. Soul-destroying temptations to unbelief and sin are present in everyday, normal life. Striving to enter through the narrow door is a lifelong, all-day, every-day calling. Surprising to us perhaps, Jesus’ demand for vigilance is directed more often at the pleasures of life than the pain. Some people are driven away from God by their pain, but more are lured away by their pleasures. Pleasures seldom awaken people to their need for God; pain often does. So Jesus is more concerned to warn us about the dangers of prosperity than the dangers of poverty. (Piper, John: What Jesus Demands from the World - go to page 164ff) (Another source) In the parable of the soils, Jesus gives us examples of those who do not keep on striving and will not be allowed to enter the narrow door... The one on whom seed (Mt 13:19 = the word of the kingdom = equivalent to the Gospel) was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises (Note: Not just any affliction and persecution but specifically that which comes) because of the word, immediately he falls away (skandalizo = see related noun skandalon). (Mt 13:20 21) The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked (suffocated, caused to die, figuratively causing the Word of God to be ineffective in a person's life) with worries (anxieties) and riches and pleasures of this life, and bring no fruit to maturity (No fruit = no Root = no Salvation). (Lk 8:14, cp Mk 4:19 amplifies Luke's description adding "deceitfulness" and "desires") John Piper comments on the previous two passages that neither of these "enter through the narrow door. One person falls away because of pain (tribulation or persecution); the other person falls away because of pleasure (riches and pleasures of life). The call for vigilance is all-embracing. There is no unembattled place in this life." (Piper, John: What Jesus Demands from the World - go to page 164ff)(Another source) Piper goes on to emphasis that another powerful lure away from the Kingdom of God is the praise of men... Beware (prosecho in present imperative = we must continually pay close attention and be vigilant lest we fall into the trap of men's praises) of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets (Lk 20:46, cp Pr 27:21) Piper: This is a call for vigilance against the lure of following those who live for the praises of man. Beware of (prosecho in present imperative = we must continually be vigilant against) practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. (Mt 6:1-note) Piper: We feel good when people speak well of us. It may not be wrong. But it is dangerous. It is a time for vigilance. Another striving that must be to avoid self-indulgence Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap 35 for it will come upon all those who dwell on the face of all the earth. (Lk 21:34-35). Piper: We will not “strive to enter through the narrow door” if we are self-indulgent and use drugs or food or drink in a way that dulls our spiritual alertness and vigilance.... The danger Jesus warns against most often is the danger of money. It is a mortal danger. Heaven and hell hang in the balance in our vigilance against the lure of money. Jesus made this as clear as possible with the words, It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (Mk 10:25, compare Jesus' frequent warnings related to money and possessions - Mt 6:19, Mt 6:21, Mt 6:24, Mk 4:19, Lk 6:24 12:15 33 14:33). The issue is entering the kingdom. Striving for wealth is not the striving that leads to the narrow door. (Ibid) Arthur

Lucas 13:22-30

Lucas 13:24

Piper comments on the previous two passages that neither of these "enter through the narrow door. One person falls away because of pain (tribulation or persecution); the other person falls away because of pleasure (riches and pleasures of life). The call for vigilance is all-embracing. There is no unembattled place in this life." (Piper, John: What Jesus Demands from the World - go to page 164ff)(Another source) As John Piper discussed above another powerful lure away from the Kingdom of God is the praise of men... Beware (prosecho in present imperative = we must continually pay close attention and be vigilant lest we fall into the trap of men's praises) of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets (Lk 20:46, cp Pr 27:21) Piper: This is a call for vigilance against the lure of following those who live for the praises of man. Beware of (prosecho in present imperative = we must continually be vigilant against) practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. (Mt 6:1-note) Piper: We feel good when people speak well of us. It may not be wrong. But it is dangerous. It is a time for vigilance. Another striving that must be to avoid self-indulgence Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap 35 for it will come upon all those who dwell on the face of all the earth. (Lk 21:34-35). Piper: We will not “strive to enter through the narrow door” if we are self-indulgent and use drugs or food or drink in a way that dulls our spiritual alertness and vigilance.... The danger Jesus warns against most often is the danger of money. It is a mortal danger. Heaven and hell hang in the balance in our vigilance against the lure of money. Jesus made this as clear as possible with the words, It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (Mk 10:25, compare Jesus' frequent warnings related to money and possessions - Mt 6:19, Mt 6:21, Mt 6:24, Mk 4:19, Lk 6:24 12:15 33 14:33). The issue is entering the kingdom. Striving for wealth is not the striving that leads to the narrow door. (Ibid) Pastor Steven Cole (recommended resource - sermons flow almost like verse by verse commentaries! Click here to access his sermons) in his sermon on Luke 13:22-30 entitled The Narrow Door comments... Somewhere in some village some unnamed person in the crowd asked Jesus an interesting theological question: “Lord, are there just a few who are being saved?” I don’t know the man’s motives for asking the question. Perhaps he saw the increasing opposition from the religious leaders and he could sense that the crowds, although superficially interested in Jesus’ message, tended to side with their leaders. But he asked this question, “Are there just a few who are being saved?” Most of us have wondered about that question as we look at the billions of pagans compared with the few committed Christians. It would have made for an interesting theological discussion. But Jesus did not answer the question directly. Instead, He directed the question away from abstract theological speculation and toward specific application for each person in the crowd. The man had asked, “Will the saved be few?” Jesus turned it around to ask, “Will the saved be you?” Remember, Jesus was speaking to a crowd made up mostly of religious Jews. Almost to a person they believed in the one true God. They were not agnostics or polytheists. They believed in the Hebrew Scriptures and lived in basic accordance with them. In giving His answer, Jesus was not addressing a pagan audience. He was talking to the “church” crowd, most of whom assumed that they would go to heaven because they were good Jews. And He gives us church folks some important and practical lessons on the subject of salvation: Salvation requires our earnest effort, our urgent attention, and our careful self-examination (Ed: e.g., 2Cor 13:5-note). It requires our earnest effort because the door is narrow. It requires our urgent attention because the door is soon to be closed. It requires our careful self-examination because once it is closed, the door will be eternally-closed. (The Narrow Door - Luke 13:22-30 - recommended resource - sermons flow almost like verse by verse commentaries! Click here to access his sermons) Fanny Crosby (Please listen to the vocal) Rescue the perishing, care for the dying, Snatch them in pity from sin and the grave; Weep o’er the erring one, lift up the fallen, Tell them of Jesus, the mighty to save. Refrain Rescue the perishing, care for the dying, Jesus is merciful, Jesus will save. Though they are slighting Him, still He is waiting, Waiting the penitent child to receive; Plead with them earnestly, plead with them gently; He will forgive if they only believe. Refrain Down in the human heart, crushed by the tempter, Feelings lie buried that grace can restore; Touched by a loving heart, wakened by kindness, Chords that were broken will vibrate once more. Refrain Rescue the perishing, duty demands it; Strength for thy labor the Lord will provide; Back to the narrow way patiently win them; Tell the poor wand’rer a Savior has died. Refrain Fanny Crosby tells the story of how she came to write Rescue the Perishing... It was written in the year 1869, when I was forty-nine years old. Many of my hymns were written after experiences in New York mission work. This one was thus written. I was addressing a large company of working men one hot summer evening, when the thought kept forcing itself on my mind that some mother's boy must be rescued that night or not at all. So I made a pressing plea that if there was a boy present who had wandered from his mother's home and teaching, he would come to me at the close of the service. A young man of eighteen came forward and said, 'Did you mean me? I promised my mother to meet her in heaven, but as I am now living that will be impossible.' We prayed for him and he finally arose with a new light in his eyes and exclaimed in triumph, 'Now I can meet my mother in heaven, for I have found God!' (Ed: He had entered through the strait gate that leads to heaven. Hallelujah! May his tribe increase. Amen) A few days before, Mr. Doane had sent me the subject “Rescue the Perishing,” and while I sat there that evening the line came to me, “Rescue the perishing, care for the dying.” I could think of nothing else that night. When I arrived it my home I went to work on it at once; and before I retired the entire hymn was ready for a melody. The next day my words were written and forwarded to Mr. Doane, who wrote the beautiful and touching music as it now stands. In November, 1903 (Ed: year hymn written = 1869), I went to Lynn, Massachusetts, to speak before the Young Men’s Christian Association. I told them the incident that led me to write “Rescue the Perishing," as I have just related it. After the meeting a large number of men shook hands with me, and among them was a man, who seemed to be deeply moved. You may imagine my surprise when he said, “Miss Crosby, I was the boy, who told you more than thirty-five years ago that I had wandered from my mother’s God. The evening that you spoke at the mission I sought and found peace, and I have tried to live a consistent Christian life ever since. If we never meet again on earth, we will meet up yonder.” As he said this, he raised my hand to his lips (Ed: as you doubtless know Fanny was blind); and before I had recovered from my surprise he had gone; and remains to this day a nameless friend, who touched a deep chord of sympathy in my heart. It is these notes of sympathy that vibrate when a voice calls them forth from the dim memories of the past, and the music is celestial. (Fanny Crosby's personal testimony) Comment: Please take a moment to watch and listen to the vocal rendition of Rescue The Perishing based largely on Fanny Crosby's famous hymn (Hint: Select Full Screen view for maximum impact). Beloved I will be amazed if you can watch and listen to this youtube video of Fanny Crosby's classic hymn without weeping. May our hearts break for what breaks our Father's heart and may His Spirit so fill us that His Good News "becomes like a burning fire" (Jer 20:9 23:29) in our bosom and we cannot hold it in for the sake of Jesus Who is Mighty To Save. (Hillsong version) Amen Arthur