The Narrow Way # 1

The Narrow Way # 1

"Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction - and many enter through it. But small is the gate and narrow the way that leads to life - and only a few find it" (Matthew 7:13-14).

The second half of Matthew 7 forms the applicatory part of that most important discourse of our Lord's, known as "the Sermon on the Mount." One leading design of the Sermon was to show the spiritual nature and wide extent of that obedience which characterizes the true subjects of Christ's kingdom, and which obedience is absolutely necessary for the enjoyment of that ultimate state of blessedness which Divine grace has provided for them. As the Prophet of God, Christ made known that the righteousness which obtains in His kingdom greatly exceeds the "righteousness of the scribes and the Pharisees."

Now the Jews imagined that all of them were the subjects of the Messiah's kingdom; that by virtue of their descent from Abraham, they were the rightful heirs of it; that the "righteousness of the scribes and Pharisees" (that system of religious and moral duty taught by them) met all the requirements of God's law. But this was a delusion, and the Lord Jesus here exposed that fleshly descent from Abraham could not give title unto a spiritual kingdom. That which was merely natural - was no qualification for the supernatural realm. Only they were accounted the true children of Abraham - who had his faith (Romans 4:16), who did his works (John 8:39), and who were united to Christ (Galatians 3:29).

In the Sermon on the Mount, the Lord delineated the inward state of those who belonged to His spiritual kingdom (Matthew 5:4-11); described the outward conduct by which they might e identified (Matt. 5:13-16); expounded the personal righteousness which God's justice demanded (Matt. 5:17-28); and defined that utter repudiation of sin which He required from His people (Matt. 5:29-30). So high are the demands of the thrice holy One, so uncompromising are the requirements of His ineffable character, that none can dwell with Him eternally - who do not in this world - loathe, resist, and turn from all that is repulsive to His pure eye. Nothing short of the complete denying of self, the abandoning of the dearest idol, the forsaking of the most cherished sinful course - figuratively represented under the cutting off of a right hand and the plucking out of a right eye - is what He claims from every one who would have communion with Himself.

Such plain and pointed declarations of Christ must have seemed "hard sayings" to the multitudes who listened to Him; such piercing and flesh-withering demands would probably cause many of His Jewish hearers to think within themselves, "Who then can be saved? This is indeed a strait gate and a narrow way."

Anticipating their secret objections, the Lord plainly declared that the GATE unto salvation is "strait" and the WAY which leads unto life is "narrow." Yet, He went on to point out, that it is your wisdom, your interest, your duty to enter that "GATE" and walk that "WAY".  He acknowledged and faithfully warned them that there was a "Wide gate" soliciting their entrance, and a "Broad road" inviting them to walk therein; but that gate leads to perdition, that road ends in hell. The "Strait Gate" is the only gate to "life," the "Narrow Way" is the only one which conducts to heaven.

Few indeed find it, few have the least inclination for it; but that very fact ought only to provide an additional incentive to my giving all diligence to enter therein.

In the verses which are now to be before us, Christ defined and described the Way of Salvation,  though we sorrowfully admit that modern evangelists rarely expound it. What we shall now endeavor to set forth is very different from what most have been taught - but you reject it at your eternal peril. We repeat, that in that passage we are about to consider, He who was Truth incarnate made known the only way of escaping perdition and securing heaven, namely, by entering the "Strait Gate" and treading the "Narrow Way."

THE NARROW GATE

The Greek word for "strait" signifies restrained or narrow and is so rendered in the revised version. Now a "gate" serves two purposes; it lets in and it shuts out. All who enter this Narrow Gate gain admittance to that "Way" which "leads unto life;" but all who enter not y this Narrow Gate, are eternally barred from God's presence. The second use of this Gate, is solemnly illustrated at the close of the parable of the ten virgins. There, our Lord pictures the foolish ones as being without the necessary "oil" (the work of the Spirit in the heart), and while they went to buy it, the Bridegroom came, and "the door was shut" (Matt. 25:10); and though they then besought Him to open it to them, He answered "I know you not."

1. What is denoted by this figure of the "narrow gate?" We believe the reference is to the searching and solemn teaching of Him who is Truth Incarnate. It is only as the heart bows to the righteousness of God's claims and demands upon us, as set forth by His Son - that any soul can enter that path which alone leads to Him. While the heart is rebellious against Him - there fan be no approach to Him, for, "Can two walk together except they be agreed?"

It is true, blessedly, and gloriously true, that Christ Himself is "the Door" (John 10:9), and He is so in a threefold way, according to the three principal functions of His mediatorial office. He is "the Door" into God's presence as the Prophet, the Priest, and the King. Now it is only as Christ is truly received as God's authoritative Prophet, only as His holy teachings are really accepted by a contrite heart, that any one is prepared to savingly welcome Him as Priest. Christ is the "Way" and "the Truth before He is the "Life" (John 14:6), as He is "first King of righteousness, and after that, also King of peace" (Hebrews 7:2). In other words, His cleansing blood is only available for those who are willing to throw down the weapons of their warfare against God, and surrender themselves to His holy rule. The wicked must forsake His way, and the unrighteous man his thoughts, if he is to be pardoned by God (Isa. 55:7); and this is only another way of saying that Christ must be received as Prophet, before He is embraced as Priest.

~A. W. Pink~

(continued with # 2)