Chapter 17
THE TWO GATES Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it (Matt. 7:13-14).
The theocentric focus of this law is God as the gatekeeper. He built the gate to eternal life. He established its boundaries, i.e., the pathway's ethical standards. God told Joshua: "Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success" (Josh. 1:7-8).
Choose Life Every man has a choice before him: life or death. Moses warned Israel at the end of his life:
See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them (Deut. 30:15-20; emphasis added).
The basis of life is clearly stated: "To love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments." But no man can keep the law perfectly. So, the law testifies that every man needs grace. But this grace is not cheap grace. It is granted by God on only one judicial basis: Jesus Christ's perfect fulfilling of the law, with God's curse placed on Him nonetheless (Gal. 3:13).
The gate to life is narrow. Does this mean that the way is too difficult for most people? Or does it mean that the way is hidden from most people? If the way is too difficult for most people, then this must mean that it is not too difficult for some people. This means that the way to life is the way of the law, of good works. Paul preached the contrary view in the synagogue at Antioch: "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:38-39).
If, on the other hand, the narrow gate is hidden to most people, then some do get through on the basis of their having found it. Evidence for this interpretation is found in Jesus' discussion of His ministry. He did not come to show the truth to everyone. He showed in only to a few. "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (Matt. 11:25).
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them" (Matt. 13:10-17).
This was a fulfillment of Isaiah: "And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed" (Isa. 6:9-10). This selective revelation is God the Father's work. "He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven" (Matt. 16:15-17).
These passages prove that the narrow gate is not closed to most people on the basis of their sin. It is closed to all people on the basis of their sin. Then how can it be open to anyone? Only on the basis of Christ's perfection, which is imputed to them by God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus" (Rom. 3:20-26). "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin" (Rom. 4:5-8).
Many Called, Few Chosen Narrow is the way, Jesus said. The question is: Is it closed to most men forever? Or was Jesus speaking only of His own era, the waning days of Old Covenant Israel? His words indicate that He was speaking of conditions in His own era, not necessarily about the future. More than this: things would soon change. That which had been taught to His followers would soon be heard by many people. Many men in general or many Jews? The context indicates: many Jews. "In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops" (Luke 12:1-3). He told the disciples: "Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together" (John 4:35-36). "And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest" (Matt. 9:35-38).
The Wedding Feast
Christ's parable of the king's wedding feast for his son seems to indicate that on the final day, there will be more people left outside the feast than the number of those inside. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen" (Matt. 22:11-14).
This passage is one of those commonly used against postmillennialism. Critics ask: How can postmillennialists believe in a great outpouring of faith? After all, many are called, but few are chosen. But the critics neglect the context of this parable. This is the parable of the wedding feast. The king is God; His Son is Jesus Christ. Jesus presented this parable in the context of opposition from the Pharisees. "And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come" (Matt. 21:45-22:3). It was clear to the Pharisees that they were the targets of this parable, for immediately after He gave it, "Then went the Pharisees, and took counsel how they might entangle him in his talk" (Matt. 22:15).
The prophetic context of this passage was Jesus' warning to the Pharisees: "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (Matt. 21:43). This was a warning that the way of life was about to be opened to the gentiles. More than this: the way of life would soon be closed to Israel on any basis other than membership in the universal church. This meant that Jews would be outnumbered by gentiles. Jews would not gain access to the kingdom of God based on their Jewishness: their claim of descent from the patriarchs, their adherence to what later were called Talmudic traditions, or any other exclusively Jewish possession.
The parable of the wedding feast is about the best people, who demanded entrance on their own terms, dressed in their own garments, in relation to the undesirables, who were content to allow the king to clothe them. The parable says that the best people initially slew the agents of the king (Matt. 22:6). This was a clear reference to the practice of the Jews: slaying the prophets in the past and slaying Christ's disciples in the near future. The king was fed up with this rejection. He then opened the feast to the least desirable elements. "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests" (Matt. 22:8-10). On the highways of Israel were gentiles, as the parable of the Good Samaritan indicates. The servants invited both Jews (good) and gentiles (bad) without distinction. The wedding feast was now open to anyone brought in by the servants. But it was not open to those who came on their own, dressed in their own garments. The Pharisees knew exactly what Jesus was saying. They immediately took counsel against Him.
"Many are called, but few are chosen." This referred to the Jews of Jesus' day. The narrow confines of the Old Covenant were about to be shattered by the New Covenant. The Jews would not accept this. They would not accept entrance into the kingdom of Christ on these terms: open entry by the gentiles without their circumcision.
Jews vs. Gentiles
This is even clearer in a similar account in Luke. The contrast is between those who claim to be the descendants of Abraham and the patriarchs vs. those who arrive from all directions: gentiles. The former will not gain access to eternal life, and the latter will.
And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last (Luke 13:22-30).
Immediately following the Sermon on the Mount, Jesus told the faithful centurion: "And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth" (Matt. 8:11-12). The same imagery appears: gentiles coming from afar, sitting in the presence of the patriarchs, with Jews outside, under the curse, gnashing their teeth.
The Pharisees were greatly offended. That is because they fully understood what Jesus was saying about them and their nation. They wanted Him to stop preaching such things. They wanted Him to leave town. "The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee" (Luke 13:31). What the Pharisees clearly understood has not been understood by Christian expositors, who interpret Christ's words apart from their context: the imminent transfer of the kingdom of God from Old Covenant Israel to the New Covenant church.
Many were called: many Jews in His day. Few were chosen. The contrast in these passages is not between the number of lost people in history vs. the number saved. It is between the number of Jews saved in Jesus' day vs. the number of Jews not saved. He was saying that the Jews of His day were not God's chosen people. They were the "called but rarely chosen" people.
Heeding the Call The call is for repentance and acceptance of a judicial substitute before God. The call is not for the listener's works righteousness, but for Jesus Christ's works righteousness. "And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness" (Eph. 4:23-24).
Jesus called men to obedience. He did not say that the path is too difficult for most men. On the contrary, He said it is easier than what men in sin must face. "Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matt. 11:28-30).(1) To interpret the metaphor of the narrow gate as if it were a call to ascetic moral discipline is to miss the point entirely. That was what the Jews thought the gate was: fenced in with innumerable laws that only Jews and a few proselytes could obey.
The broad gate is not merely the path of easy virtue; it is equally the path of ascetic self-discipline. All robes but the wedding garments provided by the king are unacceptable, Jesus warned. All righteousness other than Christ's imputed perfection is substandard. The Jews wanted to work their way through the narrow gate. The gentiles wanted much the same, if not ethically, then at least ritually. Hardened sinners wanted to avoid thinking of such matters. But all were headed toward the broad gate that leads to destruction. What they all needed was what men in every era need: a judicial substitute that is acceptable to God. They needed a sacrifice. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified" (Heb. 10:10-14).
Jesus is the acceptable sacrifice. He offered Himself, once. Then He "sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool." This footstool metaphor is found throughout the Bible. Psalm 110 is the premier passage. The author of Hebrews uses the metaphor a second time. "But to which of the angels said he at any times, Sit on my right hand, until I make thine enemies thy footstool?" (Heb. 1:13). Jesus will remain seated at God's right hand until all of His enemies are conquered, for they are His footstool. The text is clear about this. He will not return to earth to reign on a throne in Jerusalem or anywhere else. The last enemy is death. "For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death" (I Cor. 15:25-26). When death is conquered, He returns to judge the world. The two events are the same event: resurrection to eternal life and resurrection to the second death (Rev. 20:11-15). At that time, it will be visible to all just which of the two gates each man passed through on his journey from history to eternity.
Conclusion Man's top priority in this passage is his top priority in history: to walk through the narrow gate. This gate is not narrow in the sense of being difficult to pass through. It is narrow in the sense of being inaccessible except through God's special grace. Otherwise, it is a closed gate. The gate leading to destruction is wide open. Anyone can pass through: the ascetic, the hedonist, the ritualist, the libertine. Lawyers are especially welcome. "And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers" (Luke 11:46).
Footnote:
1. Chapter 25, below.
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