AVOIDING EASY STREET IN THE CHRISTIAN LIFE Part 1
Notes
Transcript
Matt 7:12-14
Matt 7:12-14
Mt 7:13-27
Mt 7:13-27
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
Dare to take up this posi tion, which has been laid down in Mt 5:21-7:12, involving though it must separation from the majority of men (vers. Mt 7:13-14);
Dare to take up this posi tion, which has been laid down in Mt 5:21-7:12, involving though it must separation from the majority of men (vers. Mt 7:13-14);
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (vers. Mt 7:15-20 ); they that work iniquity have neither present nor future union with me (vers. Mt 7: 21-23).
and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (vers. Mt 7:15-20 ); they that work iniquity have neither present nor future union with me (vers. Mt 7: 21-23).
15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Finally a solemn warning (vers. Mt 7: 24-27).
Finally a solemn warning (vers. Mt 7: 24-27).
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
For vers. Mt 7: 13, 14, cf. Lu 13:23-24, which, however (notwithstanding the similarity of vers. Mt 7:25-27 to our vers.
For vers. Mt 7: 13, 14, cf. Lu 13:23-24, which, however (notwithstanding the similarity of vers. Mt 7:25-27 to our vers.
Mt 7:21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying.
Mt 7:21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
13 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:
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
On the other hand, our ver. Mt 7:14 seems so direct an answer to Lu 13:23 that it is not unlikely that this is one of the many passages placed by St. Matthew, or the authors of his sources, out of chronological order.
On the other hand, our ver. Mt 7:14 seems so direct an answer to Lu 13:23 that it is not unlikely that this is one of the many passages placed by St. Matthew, or the authors of his sources, out of chronological order.
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
23 Then said one unto him, Lord, are there few that be saved? And he said unto them,
Enter ye in. Show immediate energy and determination.
Enter ye in. Show immediate energy and determination.
Observe:
Observe:
(1) In Luke, "strive (agwnizesqe) to enter in"; here, "enter at once."
(1) In Luke, "strive (agwnizesqe) to enter in"; here, "enter at once."
(2) In Luke, "through the narrow door" into, apparently, the final abiding-place; here, "through the narrow gate" into apparently the (perhaps long) road which takes us at last to full salvation. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success.
(2) In Luke, "through the narrow door" into, apparently, the final abiding-place; here, "through the narrow gate" into apparently the (perhaps long) road which takes us at last to full salvation. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success.
At the strait gate; Revised Version, by the narrow gate—the entrance resembling the road (ver. 14, note). Chrysostom (in lot.), contrasting present trials with future happiness, says, "straitened is the way and narrow is the gate, but not the city."
At the strait gate; Revised Version, by the narrow gate—the entrance resembling the road (ver. 14, note). Chrysostom (in lot.), contrasting present trials with future happiness, says, "straitened is the way and narrow is the gate, but not the city."
For wide is the gate, and Broad is the way.
For wide is the gate, and Broad is the way.
There must be a definite entering upon the right way; no entrance upon the wrong way is necessary, men find themselves upon it only too easily, and it is "made level with stones" (Ecclus. 21:10).
There must be a definite entering upon the right way; no entrance upon the wrong way is necessary, men find themselves upon it only too easily, and it is "made level with stones" (Ecclus. 21:10).
10 The way of sinners is paved with smooth stones,
but at its end is the pit of Hades.
Wide... broad. The second epithet (eurucwroV) lays stress on there being plenty of space to walk in (Latt., spatiosa).
Wide... broad. The second epithet (eurucwroV) lays stress on there being plenty of space to walk in (Latt., spatiosa).
That leadeth to destruction (eiV thleian); that "perishing" in which "the sons of perishing" perish. [Joh 17:12]
That leadeth to destruction (eiV thleian); that "perishing" in which "the sons of perishing" perish. [Joh 17:12]
12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
And many there be which; Revised Version, more exactly, and many be they that (kai polloi eisin oi eisercomenoi). Our Lord says that they that are perishing are many (cf. ver. 14, note).
And many there be which; Revised Version, more exactly, and many be they that (kai polloi eisin oi eisercomenoi). Our Lord says that they that are perishing are many (cf. ver. 14, note).
Go in; Revised Version, enter in; keeping up the allusion to "enter ye in." Observe, however, that if h pulh (vide supra) is false, the thought here is of entrance into the final issue of the way—h apwleia.
Go in; Revised Version, enter in; keeping up the allusion to "enter ye in." Observe, however, that if h pulh (vide supra) is false, the thought here is of entrance into the final issue of the way—h apwleia.
Thereat; Revised Version, thereby; i.e. by the way.
Thereat; Revised Version, thereby; i.e. by the way.
Mt 7: 13, 14.—The two ways.The idea of "the two ways" seems to have laid hold of the mind of the early Church very strongly; a treatise known by that name was in use among the primitive Christians, and the first part of the recently discovered Church manual, entitled, 'The Teaching of the Twelve Apostles,' embodies that treatise.
Mt 7: 13, 14.—The two ways.The idea of "the two ways" seems to have laid hold of the mind of the early Church very strongly; a treatise known by that name was in use among the primitive Christians, and the first part of the recently discovered Church manual, entitled, 'The Teaching of the Twelve Apostles,' embodies that treatise.
13 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:
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
It was not thought easy to be a Christian in the heroic days of persecution; it is not really any easier to-day, when the difficulty comes rather from the all-pervading atmosphere of worldliness.
It was not thought easy to be a Christian in the heroic days of persecution; it is not really any easier to-day, when the difficulty comes rather from the all-pervading atmosphere of worldliness.
I THE ENTRANCE.
I THE ENTRANCE.
The gate of the one way is narrow, the gate of the other wide. We are directed to think of beginnings.
The gate of the one way is narrow, the gate of the other wide. We are directed to think of beginnings.
This is a subject to be studied in early life. It comes up at the great moment of decision. We must just think of the gate, for until we have passed through we cannot be in the way at all.
This is a subject to be studied in early life. It comes up at the great moment of decision. We must just think of the gate, for until we have passed through we cannot be in the way at all.
1. The straitness of the first gate.
1. The straitness of the first gate.
No one can become a Christian without an effort. We do not drift into the kingdom, nor do we grow up in it unconsciously. Even the children of Christian homes need to come to decision and make a deliberate choice. Moreover, there are sins to be repented of, evil habits to be renounced; pride must be humbled, and the simple trust of a little child attained. We become Christians by complete surrender to Christ.
No one can become a Christian without an effort. We do not drift into the kingdom, nor do we grow up in it unconsciously. Even the children of Christian homes need to come to decision and make a deliberate choice. Moreover, there are sins to be repented of, evil habits to be renounced; pride must be humbled, and the simple trust of a little child attained. We become Christians by complete surrender to Christ.
2. The width of the second gate.
2. The width of the second gate.
We do not need to make any choice of evil. Evil is all around us. We have but to let ourselves go, and we shall be swept through the wide gate. This is so very wide that we cannot miss it if we merely permit ourselves to go with the crowd.
We do not need to make any choice of evil. Evil is all around us. We have but to let ourselves go, and we shall be swept through the wide gate. This is so very wide that we cannot miss it if we merely permit ourselves to go with the crowd.
II THE WAY.
II THE WAY.
Life is more than its beginnings.
Life is more than its beginnings.
We have to consider its whole course. But that course is likely to resemble its commencement.
We have to consider its whole course. But that course is likely to resemble its commencement.
The strait gate leads to the narrow way, the wide gate to the broad way.
The strait gate leads to the narrow way, the wide gate to the broad way.
The whole life has a character of its own.
The whole life has a character of its own.
1. Why the right way is narrow.
1. Why the right way is narrow.
This is not because there is a virtue in restraint on its own account.
This is not because there is a virtue in restraint on its own account.
(1) There is but one right way, while there is an infinite diversity of wrong ways. At every moment there is just one thing needful, one thing that it is our duty to do then and there. If we neglect that, we can make our choice out of any number of things that ought not to be done.
(1) There is but one right way, while there is an infinite diversity of wrong ways. At every moment there is just one thing needful, one thing that it is our duty to do then and there. If we neglect that, we can make our choice out of any number of things that ought not to be done.
(2) Righteousness involves self-denial. We have to take up the cross to follow Christ.
(2) Righteousness involves self-denial. We have to take up the cross to follow Christ.
2. Why the wrong way is broad.
2. Why the wrong way is broad.
The very variety of evil makes it so.
The very variety of evil makes it so.
Then there is no law in sin. Sin is lawlessness. [1Jo 3:4]
Then there is no law in sin. Sin is lawlessness. [1Jo 3:4]
4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
Thus the way of evil is one of wild self-will; it is every one turning to his own way. [Isa 66:3]
Thus the way of evil is one of wild self-will; it is every one turning to his own way. [Isa 66:3]
3 He that killeth an ox is as if he slew a man;
He that sacrificeth a lamb, as if he cut off a dog’s neck;
He that offereth an oblation, as if he offered swine’s blood;
He that burneth incense, as if he blessed an idol.
Yea, they have chosen their own ways,
And their soul delighteth in their abominations.
A track across open country, if much used, tends to become wider and wider as each fresh traveler chooses what seems to him the best bit of ground on which to walk.
A track across open country, if much used, tends to become wider and wider as each fresh traveler chooses what seems to him the best bit of ground on which to walk.
III THE END.
III THE END.
The two ways keep apart from beginning to end; neither issues in the other. The broad way is not a short cut to the narrow way.
Each has a separate destination. We do not all come to the same end.
But the character of the end is determined by the character of the way.
This makes the way of great importance.
It is not a city in which we dwell, nor even a temporary camping-ground on which we rest for a night. We are always moving along it.
The great question is—Whither does it tend?
Christ sets the alternative before us very clearly—eternal life or destruction.
Here is reason for rousing ourselves and listening to the urgent entreaty of the Saviour, "Enter ye in," etc.—W.F.A.Vers.
Mt 7: 13-14.—The noblest provocation to sanctified imagination.
Mt 7: 13-14.—The noblest provocation to sanctified imagination.
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Supposing that it was certain that we were intended to have, in the recorded sayings of the discourse of the mount, a closely connected discourse, we might feel it difficult to pronounce with any confidence on the connection of this thrilling passage, and feel anxious and grieved proportionately that we could not discharge more satisfactorily the responsibility herein which lay on us.
Supposing that it was certain that we were intended to have, in the recorded sayings of the discourse of the mount, a closely connected discourse, we might feel it difficult to pronounce with any confidence on the connection of this thrilling passage, and feel anxious and grieved proportionately that we could not discharge more satisfactorily the responsibility herein which lay on us.
Both for extent and for significance and commanding point of view, what a domain this passage has conquered for its own in its journey down the unrolling Christian centuries!
Both for extent and for significance and commanding point of view, what a domain this passage has conquered for its own in its journey down the unrolling Christian centuries!
What thoughts, what feelings, what facts and illustration from life, do now, with solemn rich sadness, cluster round it!
What thoughts, what feelings, what facts and illustration from life, do now, with solemn rich sadness, cluster round it!
Though difference of opinion may justly prevail as to the link of connection between the matter we have here and all that precedes, or whether there be any specific link at all, yet it may safely be generally remarked that, nearing the end of the discourse, it speaks appropriately enough more directly of the things that near the end of life, that solemn end, regard it as we may.
Though difference of opinion may justly prevail as to the link of connection between the matter we have here and all that precedes, or whether there be any specific link at all, yet it may safely be generally remarked that, nearing the end of the discourse, it speaks appropriately enough more directly of the things that near the end of life, that solemn end, regard it as we may.
The great bulk of the matter of the discourse graciously and condescendingly and practically affects the conduct of life; but here, and in the two great following and closing sections of the discourse, the solemn event of all here, of all the passing, the fleetly passing present, seems to be intentionally borne upon our heart and conscience, fear and hope
The great bulk of the matter of the discourse graciously and condescendingly and practically affects the conduct of life; but here, and in the two great following and closing sections of the discourse, the solemn event of all here, of all the passing, the fleetly passing present, seems to be intentionally borne upon our heart and conscience, fear and hope
. It may further be well to note that, if in all three of the clauses concerned, the "gate" comes first, and in the two in which the "way" is spoken of it follows distinctly the "gate," nevertheless the "gate" is that which must be found after traversing the way, and at the end of it, as surely as the grave or gate of death is at the end of life.
. It may further be well to note that, if in all three of the clauses concerned, the "gate" comes first, and in the two in which the "way" is spoken of it follows distinctly the "gate," nevertheless the "gate" is that which must be found after traversing the way, and at the end of it, as surely as the grave or gate of death is at the end of life.
And, once more preliminarily, hold up prominently to view this instructive and impressive fact—that the Light and the Love of the world, the Power and the Salvation of heaven in the world, thought fit to challenge, and did boldly challenge, thus suddenly the ignorance of those his first hearers, their surprised ignorance, as matter of fact (and leaving out all count of the causes of it, or the greater or less guilt of it), with these detached proclamations of eternal truth, as unseen by ordinary eye, and as unthought of as they were and ever are of matchless significance.
And, once more preliminarily, hold up prominently to view this instructive and impressive fact—that the Light and the Love of the world, the Power and the Salvation of heaven in the world, thought fit to challenge, and did boldly challenge, thus suddenly the ignorance of those his first hearers, their surprised ignorance, as matter of fact (and leaving out all count of the causes of it, or the greater or less guilt of it), with these detached proclamations of eternal truth, as unseen by ordinary eye, and as unthought of as they were and ever are of matchless significance.
What a model for the pronounced, dogmatic preaching of the Church to-day and for ever! From the Model how far in some quarters has the departure travelled! The many-sided, massive heart of the subject of these verses may then be treated thus. Invite to a reverent, humble attempt to meditate, to ponder, however afar off from the magnificent subject—
What a model for the pronounced, dogmatic preaching of the Church to-day and for ever! From the Model how far in some quarters has the departure travelled! The many-sided, massive heart of the subject of these verses may then be treated thus. Invite to a reverent, humble attempt to meditate, to ponder, however afar off from the magnificent subject—
I THE GREAT MYSTERY OF THE GATE THAT LEADETH TO LIFE.
I THE GREAT MYSTERY OF THE GATE THAT LEADETH TO LIFE.
1. How really great this mystery is; because we know so little of it; because we grasp so little of it; because, probably, we can at present grasp only so little of it!
1. How really great this mystery is; because we know so little of it; because we grasp so little of it; because, probably, we can at present grasp only so little of it!
2. How glorious the mystery is, as measured (with power to measure, which we do possess, which we certainly can command) by the mere subject of it—"the gate that leadeth to life"! What a gate this must be, what a way, out of all the dull, toilsome, overshaded, contrast, which we struggle on with here!
2. How glorious the mystery is, as measured (with power to measure, which we do possess, which we certainly can command) by the mere subject of it—"the gate that leadeth to life"! What a gate this must be, what a way, out of all the dull, toilsome, overshaded, contrast, which we struggle on with here!
3. How wakening, rousing, fascinating, to the imagination, which herein has offered to it its supremest employment! Everything conspires to this end. The conterminousness and the coincidence in time of this "gate" of life, in its last and highest expression, with certain grossest facts of our experience, which tyrannize over us under the name of death and its gate, offer the noblest provocation to an imagination though only ever so partially to be called a "sanctified" imagination. Invite to a humble, penitential meditation of—
3. How wakening, rousing, fascinating, to the imagination, which herein has offered to it its supremest employment! Everything conspires to this end. The conterminousness and the coincidence in time of this "gate" of life, in its last and highest expression, with certain grossest facts of our experience, which tyrannize over us under the name of death and its gate, offer the noblest provocation to an imagination though only ever so partially to be called a "sanctified" imagination. Invite to a humble, penitential meditation of—
II THE CAUSES WHY THIS GATE IS CALLED, AND IS, STRAIT.
II THE CAUSES WHY THIS GATE IS CALLED, AND IS, STRAIT.
It is all even too certain that it is strait, and must be so, or evil and sin and misery would be perpetuated, not stayed; propagated on infinite scale and to infinite proportions, not cut off.
It is all even too certain that it is strait, and must be so, or evil and sin and misery would be perpetuated, not stayed; propagated on infinite scale and to infinite proportions, not cut off.
The straightness of the gate secures that only those shall pass back again into the life of Eden—yes, yet higher and better life than that—in whom is left no love of these, no seeds of these, no infection of them—those only in whom have died the deadly fruits, the vain flowers, the subtle growths of them, by reason of
The straightness of the gate secures that only those shall pass back again into the life of Eden—yes, yet higher and better life than that—in whom is left no love of these, no seeds of these, no infection of them—those only in whom have died the deadly fruits, the vain flowers, the subtle growths of them, by reason of
(1) penitence unfeigned;
(1) penitence unfeigned;
(2) repentance practical and thorough;
(2) repentance practical and thorough;
(3) mortification of self, through sanctification of the Spirit.
(3) mortification of self, through sanctification of the Spirit.
If the "gate that leadeth into life" were not strait with this straitness, it would be another and yet blanker abortion of life, misnamed, to which it would conduct.
If the "gate that leadeth into life" were not strait with this straitness, it would be another and yet blanker abortion of life, misnamed, to which it would conduct.
Necessities, absolute and essential, rule the straitness of this gate. And the transformation that sincerity, and truth, and purity, and the denial of the bodily self, and the denial of certain passions of the spiritual self, and the abhorring of all the cursed inspirations of the devil—the transformation that all these accomplish in one and another man, alike vindicate the straitness of the "gate," and pass him blessedly through it. Insist on the fact that—
Necessities, absolute and essential, rule the straitness of this gate. And the transformation that sincerity, and truth, and purity, and the denial of the bodily self, and the denial of certain passions of the spiritual self, and the abhorring of all the cursed inspirations of the devil—the transformation that all these accomplish in one and another man, alike vindicate the straitness of the "gate," and pass him blessedly through it. Insist on the fact that—
III THE STRAIT GATE IS ONLY TO BE COME AT BY THE NARROW WAY.
III THE STRAIT GATE IS ONLY TO BE COME AT BY THE NARROW WAY.
This life not left to drift, not treated defiantly, not wasted recklessly, not passed in an ungodly, unrighteous, unsober temper—this life it is which must choose between the broad way or the narrow way, and which must "find" and follow the narrow way, if it is to find and enter through the strait gate into the city of life and of splendour "which is not strait."
This life not left to drift, not treated defiantly, not wasted recklessly, not passed in an ungodly, unrighteous, unsober temper—this life it is which must choose between the broad way or the narrow way, and which must "find" and follow the narrow way, if it is to find and enter through the strait gate into the city of life and of splendour "which is not strait."
The narrow way is one of sorrow and carefulness, of confession oft and watchfulness constant, of severest self-condemnings, and of humblest clinging to Christ and obedience renewed again and again to a slighted and injured Holy Spirit. "But," said Chrysostom (fourteen centuries ago), "let us not be sad when many sorrows befall us here; for the way is strait, but not so the city; neither rest need we look for here, nor anything of sorrow, fear, there."—
The narrow way is one of sorrow and carefulness, of confession oft and watchfulness constant, of severest self-condemnings, and of humblest clinging to Christ and obedience renewed again and again to a slighted and injured Holy Spirit. "But," said Chrysostom (fourteen centuries ago), "let us not be sad when many sorrows befall us here; for the way is strait, but not so the city; neither rest need we look for here, nor anything of sorrow, fear, there."—
Vers. 13, 14.—Sermon on the mount: 7. "Enter ye in at the strait gate."
Vers. 13, 14.—Sermon on the mount: 7. "Enter ye in at the strait gate."
That is to say, life is difficult, not easy. To be saved is an exceptional thing. It is an unwelcome, saddening intimation; yet it is uttered by lips that spoke more comfortingly and more hopefully to men than any others dared.
That is to say, life is difficult, not easy. To be saved is an exceptional thing. It is an unwelcome, saddening intimation; yet it is uttered by lips that spoke more comfortingly and more hopefully to men than any others dared.
It is the Saviour of the world who admits that, in spite of all he does, many are destroyed. Our nature makes a strong resistance to such ideas.
It is the Saviour of the world who admits that, in spite of all he does, many are destroyed. Our nature makes a strong resistance to such ideas.
There is that in us which always says—Do not put yourself about; you may surely run the chance other men are running.
There is that in us which always says—Do not put yourself about; you may surely run the chance other men are running.
These warning voices are but the moanings of fear or the ravings of fanaticism. It is manifestly absurd to suppose we are placed in a world in which our first duty is to begin to correct everything; that a life is granted to us which is but a veiled death, and of which the first strength must he given to altering the entire course and character it would naturally take.
These warning voices are but the moanings of fear or the ravings of fanaticism. It is manifestly absurd to suppose we are placed in a world in which our first duty is to begin to correct everything; that a life is granted to us which is but a veiled death, and of which the first strength must he given to altering the entire course and character it would naturally take.
But notwithstanding the antecedent unlikelihood of our being born at such a disadvantage, the conclusion that it is so is forced on every one who has observed what men make of life.
But notwithstanding the antecedent unlikelihood of our being born at such a disadvantage, the conclusion that it is so is forced on every one who has observed what men make of life.
The terms on which the lower animals maintain life affords corroborative evidence. It is only with a struggle they keep their place in life at all. And, in fact, the truth is recognized by teachers beyond the Christian pale.
The terms on which the lower animals maintain life affords corroborative evidence. It is only with a struggle they keep their place in life at all. And, in fact, the truth is recognized by teachers beyond the Christian pale.
" Badness," says Hesiod, "you may have easily, and abundance of it; for the path is plain, and she dwells close at hand.
" Badness," says Hesiod, "you may have easily, and abundance of it; for the path is plain, and she dwells close at hand.
But before excellence God has placed toil and labour; long and steep is the road that leads to her, and very rough it is at first."
But before excellence God has placed toil and labour; long and steep is the road that leads to her, and very rough it is at first."
The broad road and the narrow is an image that suggests itself to the serious observer of life—the broad, easy meadow-path in danger at last of being swallowed up by the stream which runs by it; and the narrow, upward path difficult and sometimes dangerous, but leading to prospects unconceived before.
The broad road and the narrow is an image that suggests itself to the serious observer of life—the broad, easy meadow-path in danger at last of being swallowed up by the stream which runs by it; and the narrow, upward path difficult and sometimes dangerous, but leading to prospects unconceived before.
What do they say who have entered the narrow way and pursued it?
What do they say who have entered the narrow way and pursued it?
Ask Paul; ask the most eminent of saints if they found the following of Christ easy?
Ask Paul; ask the most eminent of saints if they found the following of Christ easy?
Best of all, ask the Leader himself whether the path was not easier than his words imply. What, then, mean those nights spent in prayer, the wrestling with temptation in the wilderness, and the strong crying and tears that escaped him?
Best of all, ask the Leader himself whether the path was not easier than his words imply. What, then, mean those nights spent in prayer, the wrestling with temptation in the wilderness, and the strong crying and tears that escaped him?
If his strength was taxed to the uttermost, will life be easy, safe, and victorious for us? We may say—Christians take life much as other people, and anything like cross-bearing and resolved self-mastery are quite exceptional.
If his strength was taxed to the uttermost, will life be easy, safe, and victorious for us? We may say—Christians take life much as other people, and anything like cross-bearing and resolved self-mastery are quite exceptional.
But our own experience can scarcely fail to have shown us this difficult, arduous life in actual example. Have we not seen righteousness preferred to advancement in life, the narrow way to the broad, inflexible self-discipline maintained that the power of sin might be broken?
But our own experience can scarcely fail to have shown us this difficult, arduous life in actual example. Have we not seen righteousness preferred to advancement in life, the narrow way to the broad, inflexible self-discipline maintained that the power of sin might be broken?
It was not that the persons who did so had more or deeper corruptions than others, but simply that they were in earnest, and recognized what the case required.
It was not that the persons who did so had more or deeper corruptions than others, but simply that they were in earnest, and recognized what the case required.
It is vain to tell them to relax their vigilance; they know that there is no easier way. What constitutes the straitness of the gate, the narrowness of the way?
It is vain to tell them to relax their vigilance; they know that there is no easier way. What constitutes the straitness of the gate, the narrowness of the way?
Radically, just what the figure implies—that sin is easy and natural, holiness difficult because contrary to our propensity. Or, as our Lord says elsewhere, "He that will be my disciple must deny himself—must be prepared to accept another guide and law than his natural inclination."
Radically, just what the figure implies—that sin is easy and natural, holiness difficult because contrary to our propensity. Or, as our Lord says elsewhere, "He that will be my disciple must deny himself—must be prepared to accept another guide and law than his natural inclination."
It is long before we get the idea thoroughly wrought into our lives that lawless life is simply destruction. Self-denial, therefore, is an absolute requisite of entrance into the kingdom.
It is long before we get the idea thoroughly wrought into our lives that lawless life is simply destruction. Self-denial, therefore, is an absolute requisite of entrance into the kingdom.
I . IT IS FOR WANT OF SELF-DENIAL THAT SOME FAIL EVEN TO MAKE GOOD THEIR ENTRANCE TO THE KINGDOM.
I . IT IS FOR WANT OF SELF-DENIAL THAT SOME FAIL EVEN TO MAKE GOOD THEIR ENTRANCE TO THE KINGDOM.
They acknowledge that outside there is no life; they see that there is something out of joint between God and their soul, and that it is largely due to their own shortcomings; and they think much and perhaps do what they can to bring about a change.
They acknowledge that outside there is no life; they see that there is something out of joint between God and their soul, and that it is largely due to their own shortcomings; and they think much and perhaps do what they can to bring about a change.
But they lack the one essential thing—a true and clear submission of themselves to Christ; a deliberate and pronounced renunciation of self, in every form, self-government especially.
But they lack the one essential thing—a true and clear submission of themselves to Christ; a deliberate and pronounced renunciation of self, in every form, self-government especially.
II. SUPPOSING THE GATE TO HAVE BEEN PASSED, NO PROGRESS IS POSSIBLE WITHOUT SELF-DENIAL.
II. SUPPOSING THE GATE TO HAVE BEEN PASSED, NO PROGRESS IS POSSIBLE WITHOUT SELF-DENIAL.
There is an old and true comparison, likening the soul to a chariot and the passions to horses. Only lay the reins on the necks of the horses, and the chariot is destroyed: only neglect self-denial, and the evil is done.
There is an old and true comparison, likening the soul to a chariot and the passions to horses. Only lay the reins on the necks of the horses, and the chariot is destroyed: only neglect self-denial, and the evil is done.
For between indulgence and self-denial there is no middle place. And so it is that a man may seem not to be doing anything very sinful; he may even be denying himself much, and yet day by day tenderness of feeling departs, and a wall of separation seems to grow up between his soul and Christ.
For between indulgence and self-denial there is no middle place. And so it is that a man may seem not to be doing anything very sinful; he may even be denying himself much, and yet day by day tenderness of feeling departs, and a wall of separation seems to grow up between his soul and Christ.
He has gone so far, but he has not been willing to go all lengths with Christ; and manifestly anything short of the self-denial which enables him to keep pace with Christ and hold fellowship with him is unavailing.
He has gone so far, but he has not been willing to go all lengths with Christ; and manifestly anything short of the self-denial which enables him to keep pace with Christ and hold fellowship with him is unavailing.
This it is which constitutes the straitness of the gate, the narrowness of the way. And we may determine whether we are on the way or not by the self-denial and sacrifice it costs us to go forward. We can all recall the struggles we made, the hardships we endured, in gaming some position we sought.
This it is which constitutes the straitness of the gate, the narrowness of the way. And we may determine whether we are on the way or not by the self-denial and sacrifice it costs us to go forward. We can all recall the struggles we made, the hardships we endured, in gaming some position we sought.
If we have no similar remembrances connected with our following of Christ, it is to be feared we have evaded the difficulties or diverged wholly from the path.
If we have no similar remembrances connected with our following of Christ, it is to be feared we have evaded the difficulties or diverged wholly from the path.
If you have had no difficulties, no crosses, no struggles, where has been your self-denial?
If you have had no difficulties, no crosses, no struggles, where has been your self-denial?
How have you found the way narrow?
How have you found the way narrow?
When we see clearly the unworldly, self-denying life to which Christ leads, we are tempted to think that in order to follow him we must change the whole frame and conditions of our life; we long to convince ourselves by some great sacrifice that we are truly his followers.
When we see clearly the unworldly, self-denying life to which Christ leads, we are tempted to think that in order to follow him we must change the whole frame and conditions of our life; we long to convince ourselves by some great sacrifice that we are truly his followers.
And no doubt some are called to this; but for most of us there is enough in the small occasions of daily life to try our fidelity and test our self-denial.
And no doubt some are called to this; but for most of us there is enough in the small occasions of daily life to try our fidelity and test our self-denial.
We shall find room enough for the exercise of these in striving to maintain habits of devotion, and to form our life throughout after the example of Christ.
We shall find room enough for the exercise of these in striving to maintain habits of devotion, and to form our life throughout after the example of Christ.
III. FINALLY, OUR LORD WARNS US OF THE DIFFICULTY OF THE WAY,—
III. FINALLY, OUR LORD WARNS US OF THE DIFFICULTY OF THE WAY,—
not to discourage, but to stimulate; that we may not be dismayed when we find it hard to follow. We are in the same cause as he, and have all the help and encouragement and hope that are available in him.
not to discourage, but to stimulate; that we may not be dismayed when we find it hard to follow. We are in the same cause as he, and have all the help and encouragement and hope that are available in him.
He means also that a thankful, watchful spirit should possess those who have found the way and are in it.
He means also that a thankful, watchful spirit should possess those who have found the way and are in it.
If you are in the way, you have passed the grand difficulty in human life—a difficulty which few pass.
If you are in the way, you have passed the grand difficulty in human life—a difficulty which few pass.
You may have much to contend with in life, but if this grace has come to you that you are brought into the way your Saviour trod, and that leads ever closer to him, no evil can permanently assail or oppress you.—
You may have much to contend with in life, but if this grace has come to you that you are brought into the way your Saviour trod, and that leads ever closer to him, no evil can permanently assail or oppress you.—
Vers. 13-20.—Two ways.
Vers. 13-20.—Two ways.
The course of human action is in Scripture called a way.
The course of human action is in Scripture called a way.
Of these there are two—the right and wrong, the good and the evil.
Of these there are two—the right and wrong, the good and the evil.
There is no intermediate way.
There is no intermediate way.
Here we have—
Here we have—
I THE WAY OF DEATH.
I THE WAY OF DEATH.
1. It is broad.
1. It is broad.
(1) The "commandment" of God is "exceeding broad." It extends to all our works, words, and thoughts. No less broad is the way of transgression.
(1) The "commandment" of God is "exceeding broad." It extends to all our works, words, and thoughts. No less broad is the way of transgression.
(2) It is even broader. There is but one way of keeping the commandments. The thing done must be right; so must be the manner of doing it; so also must be the circumstances. But there are many ways of breaking every commandment.
(2) It is even broader. There is but one way of keeping the commandments. The thing done must be right; so must be the manner of doing it; so also must be the circumstances. But there are many ways of breaking every commandment.
(3) The way widens as men walk in it. Restraints upon natural appetite are thrown off. The appetite becomes insatiable.
(3) The way widens as men walk in it. Restraints upon natural appetite are thrown off. The appetite becomes insatiable.
2. Its gate is wide.
2. Its gate is wide.
(1) We need not seek it, for it is in our own minds. Self-indulgence opens it.
(1) We need not seek it, for it is in our own minds. Self-indulgence opens it.
(2) We enter it by impenitence. Beware of the first temptation to sin. Let the young especially be cautioned.
(2) We enter it by impenitence. Beware of the first temptation to sin. Let the young especially be cautioned.
(3) Return from the gate, that you may never walk in the way of persistent sinfulness.
(3) Return from the gate, that you may never walk in the way of persistent sinfulness.
3. Its company is large.
3. Its company is large.
(1) The men of the world, who make no profession of religion, are in it. The atheist, the non-theist, the infidel, and the unconcerned.
(1) The men of the world, who make no profession of religion, are in it. The atheist, the non-theist, the infidel, and the unconcerned.
(2) Nominal Christians are in it. Many who never enter a place of prayer. Many who enter to conform to custom. Men of pleasure. Men of "progress."
(2) Nominal Christians are in it. Many who never enter a place of prayer. Many who enter to conform to custom. Men of pleasure. Men of "progress."
(3) How many! Of every age, rank, profession, employment. They go in it because it is "broad" Because the other way is "narrow."
(3) How many! Of every age, rank, profession, employment. They go in it because it is "broad" Because the other way is "narrow."
(4) The good time is coming when the company will be great.4 Then will the words of the text be history.
(4) The good time is coming when the company will be great.4 Then will the words of the text be history.
4. Its end is destruction.
4. Its end is destruction.
(1) The end of sin is the destruction of character. Vice intoxicates. It wrecks. Character is life.
(1) The end of sin is the destruction of character. Vice intoxicates. It wrecks. Character is life.
(2) Sin is the gate of hell. Damnation is the closing of mercy's gate to the sinner.
(2) Sin is the gate of hell. Damnation is the closing of mercy's gate to the sinner.
II THE WAY OF LIFE.
II THE WAY OF LIFE.
1. It is strait.
1. It is strait.
(1) It is straitened by the golden rule.
(1) It is straitened by the golden rule.
(2) The way of holiness has its difficulties. Its restraints. Its sacrifices. It calls for circumspection and perseverance.
(2) The way of holiness has its difficulties. Its restraints. Its sacrifices. It calls for circumspection and perseverance.
(3) It is the way of poverty of spirit, meekness, holy mourning, hungering and thirsting after righteousness, mercifulness, purity of heart.
(3) It is the way of poverty of spirit, meekness, holy mourning, hungering and thirsting after righteousness, mercifulness, purity of heart.
2. Its gate is narrow.
2. Its gate is narrow.
(1) Repentance cuts off every sin.
(1) Repentance cuts off every sin.
(2) Faith cuts off all self-righteousness.
(2) Faith cuts off all self-righteousness.
(3) To some the gate is narrower than to others. "How hardly shall they that have riches enter!" How easy is the entrance to the child! The strength of our aversion to good makes the gate narrow.
(3) To some the gate is narrower than to others. "How hardly shall they that have riches enter!" How easy is the entrance to the child! The strength of our aversion to good makes the gate narrow.
(4) "Strive to enter in". Earnestness is required.
(4) "Strive to enter in". Earnestness is required.
3. The company is select.
3. The company is select.
(1) "Few there be that find it." Majorities are not always right.
(1) "Few there be that find it." Majorities are not always right.
(2) How few be those who find the way even of heathen honesty!
(2) How few be those who find the way even of heathen honesty!
(3) How few are free from unkindness!
(3) How few are free from unkindness!
(4) How few have hearts clean in the sight of God!
(4) How few have hearts clean in the sight of God!
(5) How few have the courage to be singular!
(5) How few have the courage to be singular!
But the way of holiness is singularity all over to an ungodly world.
But the way of holiness is singularity all over to an ungodly world.
4. Its end is life.
4. Its end is life.
(1) Existence is not life.
(1) Existence is not life.
(2) Salvation from sin and death.
(2) Salvation from sin and death.
(3) Union with Christ.
(3) Union with Christ.
(4) Holiness and heaven.
(4) Holiness and heaven.
III WHICH WAY WILL YOU TAKE?
III WHICH WAY WILL YOU TAKE?
1. You have the option.
1. You have the option.
(1) None go the wrong way of necessity. God will be justified when he judges.
(1) None go the wrong way of necessity. God will be justified when he judges.
(2) None go the right way by compulsion.
(2) None go the right way by compulsion.
(3) We are persuaded. Therefore the admonition:
(3) We are persuaded. Therefore the admonition:
2. Beware of false prophets.
2. Beware of false prophets.
(1) Those who produce false commissions. [Re 2:2] Enthusiasts who pretend to revelations of which they give no proof.
(1) Those who produce false commissions. [Re 2:2] Enthusiasts who pretend to revelations of which they give no proof.
2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:
(2) Those who preach a broad way to heaven. Who do not preach the narrow, strait, way.
(2) Those who preach a broad way to heaven. Who do not preach the narrow, strait, way.
(3) We may be false teachers to ourselves. Listening to prejudice. Listening to inclination.
(3) We may be false teachers to ourselves. Listening to prejudice. Listening to inclination.
(4) They are wolves in sheep's clothing.
(4) They are wolves in sheep's clothing.
They come with professions of innocence, of usefulness, of love. The man of sin has horns like a lamb.
They come with professions of innocence, of usefulness, of love. The man of sin has horns like a lamb.
3. Test them by their fruits.
3. Test them by their fruits.
(1) The fruits of their faith may be tested by appealing to the Law and to the testimony.9 It is more important to test principles than persons.
(1) The fruits of their faith may be tested by appealing to the Law and to the testimony.9 It is more important to test principles than persons.
(2) The fruits of their doctrine may be tested in their lives. The works of a man are the tongue of his heart. tie cannot be trusted to show the narrow way who is walking in the broad.
(2) The fruits of their doctrine may be tested in their lives. The works of a man are the tongue of his heart. tie cannot be trusted to show the narrow way who is walking in the broad.
(3) Plain persons may judge a teacher by his fruit as they judge a tree.
(3) Plain persons may judge a teacher by his fruit as they judge a tree.
The bark and leaves may deceive. We judge character, not by its occasional, but by its habitual fruit.
The bark and leaves may deceive. We judge character, not by its occasional, but by its habitual fruit.
4. Be warned of their doom.
4. Be warned of their doom.
(1) To be hewn down as useless.
(1) To be hewn down as useless.
(2) To be burned.—J.A.M. [Da 4:14; Eze 31:12-13; Mt 3:10; Joh 15:6]
(2) To be burned.—J.A.M. [Da 4:14; Eze 31:12-13; Mt 3:10; Joh 15:6]
14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:
12 And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. 13 Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:
10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
14 He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches:
1. cf. Mt 5:3, note
1. cf. Mt 5:3, note
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
2. cf. ver. 14, end; also 1Jo 2:13
2. cf. ver. 14, end; also 1Jo 2:13
13 I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father.
3. see Lu 13:23-24
3. see Lu 13:23-24
23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
4. see Ps 37:9-11
4. see Ps 37:9-11
9 For evildoers shall be cut off:
But those that wait upon the Lord, they shall inherit the earth.
10 For yet a little while, and the wicked shall not be:
Yea, thou shalt diligently consider his place, and it shall not be.
11 But the meek shall inherit the earth;
And shall delight themselves in the abundance of peace.
5. see Lu 13:22-28
5. see Lu 13:22-28
22 And he went through the cities and villages, teaching, and journeying toward Jerusalem. 23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25 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: 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28 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.
6. cf. Pr 14:12; Isa 35:8; Jer 6:16
6. cf. Pr 14:12; Isa 35:8; Jer 6:16
12 There is a way which seemeth right unto a man,
But the end thereof are the ways of death.
8 And an highway shall be there, and a way,
And it shall be called The way of holiness;
The unclean shall not pass over it; but it shall be for those:
The wayfaring men, though fools, shall not err therein.
16 Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.
7. see Lu 13:24
7. see Lu 13:24
24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
8. cf. Isa 30:10; Ro 16:18; 2Co 11:13-14; Re 13:11
8. cf. Isa 30:10; Ro 16:18; 2Co 11:13-14; Re 13:11
10 Which say to the seers, See not;
And to the prophets, Prophesy not unto us right things,
Speak unto us smooth things,
Prophesy deceits:
18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light.
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
9. cf. 1Th 5:21; 1Jo 4:1
9. cf. 1Th 5:21; 1Jo 4:1
21 Prove all things; hold fast that which is good.
1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Allow us to note some Words in this passage of Scripture
Allow us to note some Words in this passage of Scripture
Jesus Made something very clear here.
AVOIDING EASY STREET IN THE CHRISTIAN LIFE
AVOIDING EASY STREET IN THE CHRISTIAN LIFE
Why Is the Road to Destruction Wide and the Road to Salvation Narrow?
Why Is the Road to Destruction Wide and the Road to Salvation Narrow?
A Meditation on a Teaching by Jesus
A Meditation on a Teaching by Jesus
In the gospel , we read a warning from Jesus that too many people just brush aside:
In the gospel , we read a warning from Jesus that too many people just brush aside:
(Matt 6:12-14 ).
(Matt 6:12-14 ).
12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
Matthew 6:12–14 KJV 190012 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
I have commented on this blog at some length in the past on the serious problem of universalism (the notion that nearly everyone goes to Heaven).
I have commented on this blog at some length in the past on the serious problem of universalism (the notion that nearly everyone goes to Heaven).
I will not create another whole post on that just now, but you can read one of those older posts here: Hell is for real and not rare.
I will not create another whole post on that just now, but you can read one of those older posts here: Hell is for real and not rare.
But just to summarize, most people today have the teaching exactly backwards.
But just to summarize, most people today have the teaching exactly backwards.
Whereas Jesus says “many” are on the road to destruction and only “a few” travel the narrow road (of the cross) to salvation, most reverse what Jesus says and claim that many go to Heaven and only a few (if any) go to Hell.
Whereas Jesus says “many” are on the road to destruction and only “a few” travel the narrow road (of the cross) to salvation, most reverse what Jesus says and claim that many go to Heaven and only a few (if any) go to Hell.
Don’t do that. Jesus is not playing games with us. No one loves us more than Jesus does, and no one warned us more of judgment and Hell than Jesus.
Don’t do that. Jesus is not playing games with us. No one loves us more than Jesus does, and no one warned us more of judgment and Hell than Jesus.
And even though He doesn’t give percentages for each category, do not refute His words by trying to make “many” mean “few” and “few” mean “many.”
And even though He doesn’t give percentages for each category, do not refute His words by trying to make “many” mean “few” and “few” mean “many.”
The question does surely arise as to why many walk the wide road to destruction and Hell. Is it because God is stingy or despotic? No.
The question does surely arise as to why many walk the wide road to destruction and Hell. Is it because God is stingy or despotic? No.
God surely wants to save us all ( Ezek 18:23 ; 1 Tim 2:4). The real answer is that we are hard to save and we must become more sober about that. We have hard hearts, thick skulls, and innumerable other traits that make us a difficult case.
God surely wants to save us all ( Ezek 18:23 ; 1 Tim 2:4). The real answer is that we are hard to save and we must become more sober about that. We have hard hearts, thick skulls, and innumerable other traits that make us a difficult case.
Ezekiel 18:23 KJV 190023 Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live?
23 Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live?
1 Timothy 2:4 KJV 19004 Who will have all men to be saved, and to come unto the knowledge of the truth.
4 Who will have all men to be saved, and to come unto the knowledge of the truth.
If even a third of the angels fell, that ought to make us very aware of our own tendency to fall.
If even a third of the angels fell, that ought to make us very aware of our own tendency to fall.
This should make us more humble about our own situation. The fallen angels had intellects vastly superior to ours and their angelic souls were not weighed down with the many bodily passions that beset us. But still, they fell!
This should make us more humble about our own situation. The fallen angels had intellects vastly superior to ours and their angelic souls were not weighed down with the many bodily passions that beset us. But still, they fell!
Adam and Eve, possessing preternatural gifts and existing before all the weaknesses we inherited from sin, also fell.
Adam and Eve, possessing preternatural gifts and existing before all the weaknesses we inherited from sin, also fell.
Are you and I, in our present unseemly state and vastly less gifted than the angels, really going to claim that we are not in any real danger or are easy to save?
Are you and I, in our present unseemly state and vastly less gifted than the angels, really going to claim that we are not in any real danger or are easy to save?
We need to sober up and run to God with greater humility, admitting that we are a hard case and in desperate need of the medicines and graces that God offers.
We need to sober up and run to God with greater humility, admitting that we are a hard case and in desperate need of the medicines and graces that God offers.
He offers us His Word, holy fellowship, and lots of prayer! We need not be in a panic, but we do need to be far more urgent than most moderns are about themselves and the people whom they say they love.
He offers us His Word, holy fellowship, and lots of prayer! We need not be in a panic, but we do need to be far more urgent than most moderns are about themselves and the people whom they say they love.
Consider some of the following ways we can be a hard case in terms of being saved (Disclaimer, I do not say all these things are true of you personally, just that we, collectively, have these common tendencies):
Consider some of the following ways we can be a hard case in terms of being saved (Disclaimer, I do not say all these things are true of you personally, just that we, collectively, have these common tendencies):
1. We have hard hearts and stubborn wills –
1. We have hard hearts and stubborn wills –
While some of what this includes is specified more below, here is a good place to begin. God, speaking to us through Isaiah the Prophet, says, I know that you are obstinate, and your neck is an iron sinew and your forehead is bronze (Is 48:4). He is talking about us!
While some of what this includes is specified more below, here is a good place to begin. God, speaking to us through Isaiah the Prophet, says, I know that you are obstinate, and your neck is an iron sinew and your forehead is bronze (Is 48:4). He is talking about us!
Isaiah 48:4 KJV 19004 Because I knew that thou art obstinate, And thy neck is an iron sinew, And thy brow brass;
4 Because I knew that thou art obstinate,
And thy neck is an iron sinew,
And thy brow brass;
2. We are obtuse in our desires –
2. We are obtuse in our desires –
In other words, if something is forbidden we seem to want it all the more. St Paul laconically observes, When the commandment came, sin sprang to life (Rom 7:9).
In other words, if something is forbidden we seem to want it all the more. St Paul laconically observes, When the commandment came, sin sprang to life (Rom 7:9).
Romans 7:9 KJV 19009 For I was alive without the law once: but when the commandment came, sin revived, and I died.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
If something is harmful we want it in abundance, but if it is helpful we are often averse to it. We like our sweets and our salty snacks, but vegetables rot in the refrigerator. In the desert the people of Israel longed for melons, leeks, onions, and the fleshpots they enjoyed in Egypt.
If something is harmful we want it in abundance, but if it is helpful we are often averse to it. We like our sweets and our salty snacks, but vegetables rot in the refrigerator. In the desert the people of Israel longed for melons, leeks, onions, and the fleshpots they enjoyed in Egypt.
Never mind that they were slaves then. But when it came to the Bread from Heaven, the Holy Manna, they said, We are disgusted with this wretched manna (Num 21:5). We are obtuse, that is, we are turned outward toward sin instead of inward toward God in a Holy embrace.
Never mind that they were slaves then. But when it came to the Bread from Heaven, the Holy Manna, they said, We are disgusted with this wretched manna (Num 21:5). We are obtuse, that is, we are turned outward toward sin instead of inward toward God in a Holy embrace.
Numbers 21:5 KJV 19005 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.
5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.
Jesus sadly remarked that judgment would go poorly for many because The light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed (Jn 3:19).
Jesus sadly remarked that judgment would go poorly for many because The light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed (Jn 3:19).
John 3:19 KJV 190019 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
3. We don’t like to be told what to do –
3. We don’t like to be told what to do –
Even if we know we ought to do something, or to stop doing something, the mere fact that someone is telling us often makes us either dig in our heels and refuse, or else comply, but resentfully rather than whole-heartedly.
Even if we know we ought to do something, or to stop doing something, the mere fact that someone is telling us often makes us either dig in our heels and refuse, or else comply, but resentfully rather than whole-heartedly.
4. We are not docile –
4. We are not docile –
When we were very young we were fascinated with the world around us and kept asking “Why, Mommy?” or “Why, Daddy?” But as we got older our skull thickened; we stopped asking why. We figured we knew better than anyone around us.
When we were very young we were fascinated with the world around us and kept asking “Why, Mommy?” or “Why, Daddy?” But as we got older our skull thickened; we stopped asking why. We figured we knew better than anyone around us.
The problem just worsens with age, unless grace intervenes. St Paul lamented, (2 Tim 4:3-5).
The problem just worsens with age, unless grace intervenes. St Paul lamented, (2 Tim 4:3-5).
2 Timothy 4:3–5 KJV 19003 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
5. We love distraction and don’t listen –
5. We love distraction and don’t listen –
Even when saving knowledge is offered to us, we are too often tuned out, distracted, and resistant. ADHD is nothing new in the human family. God says through Jeremiah, (Jeremiah 6:10).
Even when saving knowledge is offered to us, we are too often tuned out, distracted, and resistant. ADHD is nothing new in the human family. God says through Jeremiah, (Jeremiah 6:10).
Jeremiah 6:10 KJV 190010 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them a reproach; they have no delight in it.
10 To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the Lord is unto them a reproach; they have no delight in it.
Jesus invokes Isaiah to explain why He speaks to the crowds only in parables: (Is 6:10).
Jesus invokes Isaiah to explain why He speaks to the crowds only in parables: (Is 6:10).
Isaiah 6:10 KJV 190010 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.
10 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.
6. We are opinionated –
6. We are opinionated –
We tend to think that something is true or right merely because we think it or agree with it. Having opinions, even strong ones, about what is right and true is not wrong per se.
We tend to think that something is true or right merely because we think it or agree with it. Having opinions, even strong ones, about what is right and true is not wrong per se.
But if God’s Word or the Church’s formal teaching challenges your opinion, you’d better consider changing it, or at least making distinctions.
But if God’s Word or the Church’s formal teaching challenges your opinion, you’d better consider changing it, or at least making distinctions.
The last time I checked, God is just a little smarter than you are. His official teaching in the Scripture and the Doctrine of the Church is inspired and you are not. Scripture says,
The last time I checked, God is just a little smarter than you are. His official teaching in the Scripture and the Doctrine of the Church is inspired and you are not. Scripture says,
(Is 55:8). Or again, Can the pot say to the potter, “You know nothing”? (Is 29:16) Or yet again,
(Is 55:8). Or again, Can the pot say to the potter, “You know nothing”? (Is 29:16) Or yet again,
Isaiah 55:8 KJV 19008 For my thoughts are not your thoughts, Neither are your ways my ways, saith the Lord.
8 For my thoughts are not your thoughts,
Neither are your ways my ways, saith the Lord.
Isaiah 29:16 KJV 190016 Surely your turning of things upside down shall be esteemed as the potter’s clay: For shall the work say of him that made it, He made me not? Or shall the thing framed say of him that framed it, He had no understanding?
16 Surely your turning of things upside down shall be esteemed as the potter’s clay:
For shall the work say of him that made it, He made me not?
Or shall the thing framed say of him that framed it, He had no understanding?
(Is 45:9) But still many go on with their own opinions and will not abide even the clear correction of God.
(Is 45:9) But still many go on with their own opinions and will not abide even the clear correction of God.
Isaiah 45:9 KJV 19009 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? Or thy work, He hath no hands?
9 Woe unto him that striveth with his Maker!
Let the potsherd strive with the potsherds of the earth.
Shall the clay say to him that fashioneth it, What makest thou?
Or thy work, He hath no hands?
7. We have darkened intellects due to unruly and dominating passions –
7. We have darkened intellects due to unruly and dominating passions –
Our strong and unruly passions cloud our mind and seek to compel our will. Too easily, without training and practice in virtue, our baser faculties come to dominate our higher faculties, making unreasonable demands for satisfaction. And thus we love to tell ourselves lots of lies.
Our strong and unruly passions cloud our mind and seek to compel our will. Too easily, without training and practice in virtue, our baser faculties come to dominate our higher faculties, making unreasonable demands for satisfaction. And thus we love to tell ourselves lots of lies.
We suppress the truth and our senseless minds become darkened ( Romans 1:21).
We suppress the truth and our senseless minds become darkened ( Romans 1:21).
Romans 1:21 KJV 190021 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
8. We are lemmings –
8. We are lemmings –
We are too easily swayed by what is popular. We prefer ephemeral notions to ancient and tested wisdom. Tattoos, tongue bolts, and piercings are in? Quick, run out and get one! Whatever the fad or fashion, no matter how foolish, harmful, or immodest, many clamor for it.
We are too easily swayed by what is popular. We prefer ephemeral notions to ancient and tested wisdom. Tattoos, tongue bolts, and piercings are in? Quick, run out and get one! Whatever the fad or fashion, no matter how foolish, harmful, or immodest, many clamor for it.
Let a Hollywood star get a divorce and soon enough everyone is casting aside true biblical teaching against it. The same goes for many other moral issues. What was once thought disgraceful and the stuff of back allies is now paraded on Main Street and celebrated.
Let a Hollywood star get a divorce and soon enough everyone is casting aside true biblical teaching against it. The same goes for many other moral issues. What was once thought disgraceful and the stuff of back allies is now paraded on Main Street and celebrated.
And like lemmings, we run to celebrate what was once called sin (and is still sinful from any biblical stance). Instead of following God we follow human beings. We follow them and the “culture” they create, often mindlessly. Yes, lemmings is the right image.
And like lemmings, we run to celebrate what was once called sin (and is still sinful from any biblical stance). Instead of following God we follow human beings. We follow them and the “culture” they create, often mindlessly. Yes, lemmings is the right image.
9. We live in a fallen world, governed by a fallen angel, and we have fallen natures.
9. We live in a fallen world, governed by a fallen angel, and we have fallen natures.
Many seem to abide all of this quite well and make quite a nice little home here.
Many seem to abide all of this quite well and make quite a nice little home here.
10. If all this isn’t enough to show that we are a hard case, consider a “few” others.
10. If all this isn’t enough to show that we are a hard case, consider a “few” others.
We are so easily, in a moment, obnoxious, dishonest, egotistical, undisciplined, weak, impure, arrogant, self-centered, pompous, insincere, unchaste, grasping, harsh, impatient, shallow, inconsistent, unfaithful, immoral, ungrateful, disobedient, selfish, lukewarm, slothful, unloving, uncommitted, untrusting, indifferent, hateful, lazy, cowardly, angry, greedy, jealous, vengeful, prideful, envious, contemptuous, stingy, petty, spiteful, indulgent, careless, neglectful, prejudiced, and just plain mean.
We are so easily, in a moment, obnoxious, dishonest, egotistical, undisciplined, weak, impure, arrogant, self-centered, pompous, insincere, unchaste, grasping, harsh, impatient, shallow, inconsistent, unfaithful, immoral, ungrateful, disobedient, selfish, lukewarm, slothful, unloving, uncommitted, untrusting, indifferent, hateful, lazy, cowardly, angry, greedy, jealous, vengeful, prideful, envious, contemptuous, stingy, petty, spiteful, indulgent, careless, neglectful, prejudiced, and just plain mean.
So if the road to destruction is wide (and Jesus says it is), don’t blame God. The road is wide for reasons like this.
So if the road to destruction is wide (and Jesus says it is), don’t blame God. The road is wide for reasons like this.
We are a hard case. We are hard to save. It is not that God lacks power, it is that we refuse to address much of this. God, who made us free, will not force us to change.
We are a hard case. We are hard to save. It is not that God lacks power, it is that we refuse to address much of this. God, who made us free, will not force us to change.
We ought not kid ourselves into thinking that we can go on living resistant to and opposed to the Kingdom of God and its values, but that then magically at death we will suddenly want to enter His Kingdom, which we have resisted our whole life.
We ought not kid ourselves into thinking that we can go on living resistant to and opposed to the Kingdom of God and its values, but that then magically at death we will suddenly want to enter His Kingdom, which we have resisted our whole life.
Jesus said that many prefer the darkness. Is it really likely that their preference will suddenly shift? Will not the glorious light of Heaven seem harsh, blinding, and even repulsive to them?
Jesus said that many prefer the darkness. Is it really likely that their preference will suddenly shift? Will not the glorious light of Heaven seem harsh, blinding, and even repulsive to them?
In such a case is not God’s “Depart from me” both a just and merciful response? Why force a person who hates the light to live in it? I suppose it grieves God to have to abide such a departure, but to force a person to endure Him must be even more difficult to abide. I am sure it is with great sadness that God accepts a person’s final “No.”
In such a case is not God’s “Depart from me” both a just and merciful response? Why force a person who hates the light to live in it? I suppose it grieves God to have to abide such a departure, but to force a person to endure Him must be even more difficult to abide. I am sure it is with great sadness that God accepts a person’s final “No.”
Yes, the road is wide that leads to destruction.
Yes, the road is wide that leads to destruction.
It is wide because of us. The narrow road is the way of the cross, which is a stumbling block and an absurdity to many (1 Cor 1:23), who simply will not abide its message.
It is wide because of us. The narrow road is the way of the cross, which is a stumbling block and an absurdity to many (1 Cor 1:23), who simply will not abide its message.
1 Corinthians 1:23 KJV 190023 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
So, we ought to be sober about the Lord’s lament.
So, we ought to be sober about the Lord’s lament.
We ought also to be more urgent in our attempts to secure our own unruly soul and the souls of those we love for the Kingdom. The blasé attitude of most moderns is rooted in the extremely flawed notion that judgment and Hell are not real issues. That is a lie, for it contracts Jesus’ clear word.
We ought also to be more urgent in our attempts to secure our own unruly soul and the souls of those we love for the Kingdom. The blasé attitude of most moderns is rooted in the extremely flawed notion that judgment and Hell are not real issues. That is a lie, for it contracts Jesus’ clear word.
Why is the road to destruction wide?
Why is the road to destruction wide?
Because we are hard cases; we are hard to save. We ought not be unduly fearful, but we ought to run to Jesus in humility and beg Him to save us from our worst enemy—our very self. If you don’t think you’re a hard case, read the list above and think again.
Because we are hard cases; we are hard to save. We ought not be unduly fearful, but we ought to run to Jesus in humility and beg Him to save us from our worst enemy—our very self. If you don’t think you’re a hard case, read the list above and think again.
WHY FEW FIND THE NARROW WAY (Matt. 7:13-14)
WHY FEW FIND THE NARROW WAY (Matt. 7:13-14)
Matthew 7:13–14 KJV 190013 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Introduction
Introduction
Jesus shows that there is a way that leads to life and a way that leads to destruction.He shows that the way to destruction is broad, and many will go into destruction by it.He shows that there is a narrow way that leads to life, and few find it.Actually, He gives two illustrations: a gate and a road.One gate and road is: narrow, difficult, is entered by few, and leads to life.The other gate and way is: wide, broad, is entered by many, and leads to destruction.In this lesson we will concentrate on the expression, "and there are few who find it."Why do only a few find the narrow way?
Jesus shows that there is a way that leads to life and a way that leads to destruction.He shows that the way to destruction is broad, and many will go into destruction by it.He shows that there is a narrow way that leads to life, and few find it.Actually, He gives two illustrations: a gate and a road.One gate and road is: narrow, difficult, is entered by few, and leads to life.The other gate and way is: wide, broad, is entered by many, and leads to destruction.In this lesson we will concentrate on the expression, "and there are few who find it."Why do only a few find the narrow way?
A- BECAUSE THE WAY IS STRICT, RIGOROUS AND DIFFICULT.
A- BECAUSE THE WAY IS STRICT, RIGOROUS AND DIFFICULT.
The word "strait" as used in the KJV, is not the word "straight" which means without curves, crooks or bends.It is spelled "s-t-r-a-i-t", which means nearly the same as the word "narrow" (the second word used here) and means "being narrow, restricted, hemmed in, hard pressed." As Paul said, "I am in a strait betwixt the two..."
The word "strait" as used in the KJV, is not the word "straight" which means without curves, crooks or bends.It is spelled "s-t-r-a-i-t", which means nearly the same as the word "narrow" (the second word used here) and means "being narrow, restricted, hemmed in, hard pressed." As Paul said, "I am in a strait betwixt the two..."
Phil. 1:23 The KJV and ASV uses the two words interchangeably. KJV says, "strait is the gate, and narrow is the way," whereas the ASV says, "narrow is the gate, and straitened the way."The NJKV says, "Narrow is the gate and difficult is the way."
Phil. 1:23 The KJV and ASV uses the two words interchangeably. KJV says, "strait is the gate, and narrow is the way," whereas the ASV says, "narrow is the gate, and straitened the way."The NJKV says, "Narrow is the gate and difficult is the way."
Philippians 1:23 KJV 190023 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
23 For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better:
Our Lord's use of words shows that the way to life is hard, rigorous and difficult.Many people do not enter the narrow way because of the difficulty involved.Being a Christian is the most challenging task ever laid upon anyone. It takes all that one has, and is, to be a faithful Christ.It takes one's whole being.
Our Lord's use of words shows that the way to life is hard, rigorous and difficult.Many people do not enter the narrow way because of the difficulty involved.Being a Christian is the most challenging task ever laid upon anyone. It takes all that one has, and is, to be a faithful Christ.It takes one's whole being.
Matt. 22:37 Most people shun a difficult task.Moses (Ex. 4). First, he said the people will not believe or hear me. God worked two miracles and said, "If they will not harken to the first sign, they will believe when they see the second."Moses then made the excuse that he could not speak. Ex 4: 10
Matt. 22:37 Most people shun a difficult task.Moses (Ex. 4). First, he said the people will not believe or hear me. God worked two miracles and said, "If they will not harken to the first sign, they will believe when they see the second."Moses then made the excuse that he could not speak. Ex 4: 10
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
1 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee. 2 And the Lord said unto him, What is that in thine hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 6 And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. 10 And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11 And the Lord said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. 14 And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs. 18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 19 And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. 20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. 21 And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22 And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: 23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
24 And it came to pass by the way in the inn, that the Lord met him, and sought to kill him. 25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27 And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 28 And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. 29 And Moses and Aaron went and gathered together all the elders of the children of Israel: 30 And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. 31 And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
10 And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.
Matthew 22:37 KJV 190037 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
Exodus 4 KJV 19001 And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The Lord hath not appeared unto thee. 2 And the Lord said unto him, What is that in thine hand? And he said, A rod. 3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. 4 And the Lord said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: 5 That they may believe that the Lord God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. 6 And the Lord said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. 7 And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. 8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. 9 And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. 10 And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. 11 And the Lord said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. 13 And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. 14 And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. 15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. 16 And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. 17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs. 18 And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. 19 And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. 20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. 21 And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22 And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: 23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. 24 And it came to pass by the way in the inn, that the Lord met him, and sought to kill him. 25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. 26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 27 And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. 28 And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. 29 And Moses and Aaron went and gathered together all the elders of the children of Israel: 30 And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. 31 And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
Exodus 4:10 KJV 190010 And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.
10 And Moses said unto the Lord, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.
Notice God's answer. Ex 4:11-12 As we know, Moses accepted God's challenge and went on to be a great leader.There are many examples in the Scriptures of those who courageously accepted difficult challenges.Abraham left the Ur of Chaldees, not knowing where God was leading him for he looked for a city which has foundations.
Notice God's answer. Ex 4:11-12 As we know, Moses accepted God's challenge and went on to be a great leader.There are many examples in the Scriptures of those who courageously accepted difficult challenges.Abraham left the Ur of Chaldees, not knowing where God was leading him for he looked for a city which has foundations.
11 And the Lord said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord? 12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
Exodus 11–12 KJV 19001 And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. 2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. 3 And the Lord gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people. 4 And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: 5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. 6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. 7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel. 8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. 9 And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. 10 And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land. 1 And the Lord spake unto Moses and Aaron in the land of Egypt, saying, 2 This month shall be unto you the beginning of months: it shall be the first month of the year to you. 3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: 4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. 5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. 7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. 8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. 9 Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. 10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. 11 And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord’s passover. 12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord. 13 And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. 14 And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever. 15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. 16 And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. 17 And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. 18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. 19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. 20 Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread. 21 Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover. 22 And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. 23 For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. 24 And ye shall observe this thing for an ordinance to thee and to thy sons for ever. 25 And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service. 26 And it shall come to pass, when your children shall say unto you, What mean ye by this service? 27 That ye shall say, It is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. 28 And the children of Israel went away, and did as the Lord had commanded Moses and Aaron, so did they. 29 And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. 30 And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. 31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. 32 Also take your flocks and your herds, as ye have said, and be gone; and bless me also. 33 And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. 34 And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. 35 And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: 36 And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. 37 And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. 38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. 40 Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. 41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt. 42 It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations. 43 And the Lord said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof: 44 But every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. 45 A foreigner and an hired servant shall not eat thereof. 46 In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof. 47 All the congregation of Israel shall keep it. 48 And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. 49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you. 50 Thus did all the children of Israel; as the Lord commanded Moses and Aaron, so did they. 51 And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their armies.
Heb. 11:8-10 Noah was not one who shunned a difficult task.
Heb. 11:8-10 Noah was not one who shunned a difficult task.
Hebrews 11:8–10 KJV 19008 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God.
8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God.
Heb. 11:7 Rahab hid the Israelite spies from the King of Jericho because she had faith in the one true God.
Heb. 11:7 Rahab hid the Israelite spies from the King of Jericho because she had faith in the one true God.
Hebrews 11:7 KJV 19007 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
Joshua 2:11 We need to determine that though living the Christian life may be often difficult, we will be up to the task
Joshua 2:11 We need to determine that though living the Christian life may be often difficult, we will be up to the task
Joshua 2:11 KJV 190011 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath.
11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, he is God in heaven above, and in earth beneath.
. Luke 9:23 Let us continually remind ourselves of the reward.
. Luke 9:23 Let us continually remind ourselves of the reward.
Luke 9:23 KJV 190023 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
Rom. 8:18; 2 Cor. 4:17
Rom. 8:18; 2 Cor. 4:17
Romans 8:18 KJV 190018 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
2 Corinthians 4:17 KJV 190017 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
B- Another reason many do not find the narrow way is BECAUSE OF PREJUDICE.
B- Another reason many do not find the narrow way is BECAUSE OF PREJUDICE.
"Prejudice" is forming an opinion, or holding to something as true, without examining the facts.Isaiah the prophet condemned this frame of mind.
"Prejudice" is forming an opinion, or holding to something as true, without examining the facts.Isaiah the prophet condemned this frame of mind.
Isa. 6:9-10 This was quoted by Jesus and applied to the people of His time.
Isa. 6:9-10 This was quoted by Jesus and applied to the people of His time.
Isaiah 6:9–10 KJV 19009 And he said, Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. 10 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.
9 And he said, Go, and tell this people,
Hear ye indeed, but understand not;
And see ye indeed, but perceive not.
10 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.
Matt. 13:14-15 They were blinded to the truth because of their preconceived ideas.They were looking for a Messiah who would sit upon the literal throne of David, destroy all their enemies, and restore the kingdom to its former power and glory.Jesus tried to teach them that the kingdom would be a spiritual one.
Matt. 13:14-15 They were blinded to the truth because of their preconceived ideas.They were looking for a Messiah who would sit upon the literal throne of David, destroy all their enemies, and restore the kingdom to its former power and glory.Jesus tried to teach them that the kingdom would be a spiritual one.
Matthew 13:14–15 KJV 190014 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: 15 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.
14 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: 15 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.
Luke 17:20-21 When Jesus did not fit into their preconceived ideas, and when He began to expose their wickedness, they hated him and set about to destroy Him.Prejudice did not die with the scribes and Pharisees.Many today have their preconceived ideas of how the religion of Christ should be.
Luke 17:20-21 When Jesus did not fit into their preconceived ideas, and when He began to expose their wickedness, they hated him and set about to destroy Him.Prejudice did not die with the scribes and Pharisees.Many today have their preconceived ideas of how the religion of Christ should be.
Luke 17:20–21 KJV 190020 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
For example, Jesus said, "Because strait..." (Matt. 7:14)However, many proclaim, "Broad is the way that leads to life, and many there be which go in thereat.""We are all going to the same place, but by different ways," they say.They say, "If your teaching (of the church of Christ) is right, look at how many you are saying are wrong."
For example, Jesus said, "Because strait..." (Matt. 7:14)However, many proclaim, "Broad is the way that leads to life, and many there be which go in thereat.""We are all going to the same place, but by different ways," they say.They say, "If your teaching (of the church of Christ) is right, look at how many you are saying are wrong."
Matthew 7:14 KJV 190014 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
They have pre-conceived ideas that most all religious people will be saved, for they are good moral people.Let us put away prejudice and simply go to the Bible with open minds in order to learn what God wants of us. 2 Cor. 13:5; 2 Pet. 1:10
They have pre-conceived ideas that most all religious people will be saved, for they are good moral people.Let us put away prejudice and simply go to the Bible with open minds in order to learn what God wants of us. 2 Cor. 13:5; 2 Pet. 1:10
2 Corinthians 13:5 KJV 19005 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?
2 Peter 1:10 KJV 190010 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
C- Many do not find the way that leads to life -- BECAUSE OF DECEPTION.
C- Many do not find the way that leads to life -- BECAUSE OF DECEPTION.
There are many false prophets in the world, disguised as preachers of the gospel. 2 Cor. 11:13-15; 2 Pet. 2:1-2 It is significant that Matt. 7:15-20 follows Matt 7:13-14.
There are many false prophets in the world, disguised as preachers of the gospel. 2 Cor. 11:13-15; 2 Pet. 2:1-2 It is significant that Matt. 7:15-20 follows Matt 7:13-14.
13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.
1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.
13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Many well-known denominational preachers claim there are many ways to heaven.Billy Graham once said, "There are many right ways to heaven, but only one wrong way." Again, the opposite is true--there are many wrong ways, but only one right way.No one will be excused because he has been deceived.The scriptures repeatedly warn against false teachers.
Many well-known denominational preachers claim there are many ways to heaven.Billy Graham once said, "There are many right ways to heaven, but only one wrong way." Again, the opposite is true--there are many wrong ways, but only one right way.No one will be excused because he has been deceived.The scriptures repeatedly warn against false teachers.
Eph. 4:14; Col. 2:18 We are to know them by their fruits--by what they teach and do.The Bereans showed the right way to determine if one is teaching truth. Acts 17:11 John's exhortation -- 1 John 4:1
Eph. 4:14; Col. 2:18 We are to know them by their fruits--by what they teach and do.The Bereans showed the right way to determine if one is teaching truth. Acts 17:11 John's exhortation -- 1 John 4:1
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
D- Another reason many do not find the narrow way is because they SUCCUMB TO PEER PRESSURE.
D- Another reason many do not find the narrow way is because they SUCCUMB TO PEER PRESSURE.
Many succumb to the pressures of family, friends, associates, religious leaders, etc.The parents of the man who was born blind failed to confess Jesus because they feared their religious leaders.
Many succumb to the pressures of family, friends, associates, religious leaders, etc.The parents of the man who was born blind failed to confess Jesus because they feared their religious leaders.
John 9:18-22 It was not because they did not know (they had the strong, open testimony of their own son), but because of the pressures of men they did not take advantage of an opportunity to confess our Lord.Many of the rulers believed on Jesus, but did not confess Him because they wanted the admiration of their fellow men.
John 9:18-22 It was not because they did not know (they had the strong, open testimony of their own son), but because of the pressures of men they did not take advantage of an opportunity to confess our Lord.Many of the rulers believed on Jesus, but did not confess Him because they wanted the admiration of their fellow men.
John 9:18–22 KJV 190018 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.
John 12:42-43 For this same reason, many did not believe at all.
John 12:42-43 For this same reason, many did not believe at all.
John 12:42–43 KJV 190042 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.
42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.
John 5:44 For one to be of the narrow way, he cannot allow anyone to discourage, pressure, or in any way hinder him from finding and entering it.He cannot submit to wishes of anyone but God. Matt. 10:37; Luke 14:26
John 5:44 For one to be of the narrow way, he cannot allow anyone to discourage, pressure, or in any way hinder him from finding and entering it.He cannot submit to wishes of anyone but God. Matt. 10:37; Luke 14:26
John 5:44 KJV 190044 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
Matthew 10:37 KJV 190037 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
Luke 14:26 KJV 190026 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
E- Another reason many do not find the narrow way is because we FAIL TO TELL OTHERS ABOUT IT.
E- Another reason many do not find the narrow way is because we FAIL TO TELL OTHERS ABOUT IT.
Let us considers ourselves debtors as did Paul.
Let us considers ourselves debtors as did Paul.
Rom. 1:14-15 Let us be like the early Christians.
Rom. 1:14-15 Let us be like the early Christians.
Romans 1:14–15 KJV 190014 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
Acts 8:4; 1 Thess. 1:8 We need to proclaim the word at every opportunity we have.We should not consider it a hard task or heavy burden, but a joy and privilege.
Acts 8:4; 1 Thess. 1:8 We need to proclaim the word at every opportunity we have.We should not consider it a hard task or heavy burden, but a joy and privilege.
Acts 8:4 KJV 19004 Therefore they that were scattered abroad went every where preaching the word.
4 Therefore they that were scattered abroad went every where preaching the word.
1 Thessalonians 1:8 KJV 19008 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
If more of us were diligent in proclaiming the word at every opportunity, more would find the narrow way.Let us, as servants of the Lord, go out into the highways and hedges and compel them to come in.
If more of us were diligent in proclaiming the word at every opportunity, more would find the narrow way.Let us, as servants of the Lord, go out into the highways and hedges and compel them to come in.
Luke 14:23 Lets us always be ready to give an answer to everyone.
Luke 14:23 Lets us always be ready to give an answer to everyone.
Luke 14:23 KJV 190023 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
1 Pet. 3:15 Let us maintain the attitude of the prophet Isaiah. Isa. 6:8 and Paul. 1 Cor. 1:16
1 Pet. 3:15 Let us maintain the attitude of the prophet Isaiah. Isa. 6:8 and Paul. 1 Cor. 1:16
1 Peter 3:15 KJV 190015 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
Isaiah 6:8 KJV 19008 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
1 Corinthians 1:16 KJV 190016 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
F- Many do not find the narrow way because they are PREOCCUPIED WITH WORLDLINESS OR MATERIALISM.
F- Many do not find the narrow way because they are PREOCCUPIED WITH WORLDLINESS OR MATERIALISM.
They are like the seed which fell among the thorns.
They are like the seed which fell among the thorns.
Luke 8:14 Their problem is that they lack true interest in saving their own souls.They don't understand the value of the soul, not even of their own.
Luke 8:14 Their problem is that they lack true interest in saving their own souls.They don't understand the value of the soul, not even of their own.
Luke 8:14 KJV 190014 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
Matt. 16:26 They do not fear God. As Paul said -- Rom. 3:18.They think that God is so merciful that somehow they will get by and God will save them after all.They need to come to understand the true nature and character of God.
Matt. 16:26 They do not fear God. As Paul said -- Rom. 3:18.They think that God is so merciful that somehow they will get by and God will save them after all.They need to come to understand the true nature and character of God.
Matthew 16:26 KJV 190026 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
Romans 3:18 KJV 190018 There is no fear of God before their eyes.
18 There is no fear of God before their eyes.
Rom. 11:22 God will render vengeance on all those who do not know Him and who do not do His will.
Rom. 11:22 God will render vengeance on all those who do not know Him and who do not do His will.
Romans 11:22 KJV 190022 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
2 Thess. 1:6-9 For one to find the narrow way, he must come to have a genuine interest in saving his own soul and escaping the wrath of God.Any who hunger and thirst after righteousness will be filled.
2 Thess. 1:6-9 For one to find the narrow way, he must come to have a genuine interest in saving his own soul and escaping the wrath of God.Any who hunger and thirst after righteousness will be filled.
2 Thessalonians 1:6–9 KJV 19006 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
Matt. 5:6 One must come to love the truth.
Matt. 5:6 One must come to love the truth.
Matthew 5:6 KJV 19006 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
2 Thess. 2:10 Those who truly want to do the will of God shall know the truth. John 7:17; 8:31-32
2 Thess. 2:10 Those who truly want to do the will of God shall know the truth. John 7:17; 8:31-32
2 Thessalonians 2:10 KJV 190010 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
John 7:17 KJV 190017 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
John 8:31–32 KJV 190031 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free.
31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free.
WELL
WELL
Why do only a few find the way that leads to life?
Why do only a few find the way that leads to life?
A. Because the way is strict, rigorous and difficult.Because many are prejudiced--blinded to the truth.Because many have been deceived by false teachers.Because they succumb to the pressures of family, friends, or religious leaders.
A. Because the way is strict, rigorous and difficult.Because many are prejudiced--blinded to the truth.Because many have been deceived by false teachers.Because they succumb to the pressures of family, friends, or religious leaders.
B -Because we, as Christians, fail to tell them about the narrow way.Because many are so preoccupied with the affairs of this life, they have no genuine interest in saving their own souls or escaping the wrath of God.Remember, Jesus gave only two choices.
B -Because we, as Christians, fail to tell them about the narrow way.Because many are so preoccupied with the affairs of this life, they have no genuine interest in saving their own souls or escaping the wrath of God.Remember, Jesus gave only two choices.
C- There is no third alternative.You can travel the easy road where nearly everyone is traveling.It is unrestricted. There is room for every opinion, doctrine and practice.You can do whatever comes naturally--be a lover of self, enjoy the pleasures of sin.There is no need of learning of the true religion or practicing it.
C- There is no third alternative.You can travel the easy road where nearly everyone is traveling.It is unrestricted. There is room for every opinion, doctrine and practice.You can do whatever comes naturally--be a lover of self, enjoy the pleasures of sin.There is no need of learning of the true religion or practicing it.
But rest assured and remember: this way leads to destruction, eternal damnation.Or, you can travel the other road where there are only a few.
But rest assured and remember: this way leads to destruction, eternal damnation.Or, you can travel the other road where there are only a few.
This way is strict and difficult--setting before us a great challenge.Its boundaries are ordained by divine revelation--the way of truth.It requires sacrifice, self-denial, and obedience.
This way is strict and difficult--setting before us a great challenge.Its boundaries are ordained by divine revelation--the way of truth.It requires sacrifice, self-denial, and obedience.
But rest assured, this way leads to eternal life.Jesus is encouraging us to travel it.
But rest assured, this way leads to eternal life.Jesus is encouraging us to travel it.
"Enter by the..." Matt. 7:13 May God help us to travel in the narrow way which leads to life.
"Enter by the..." Matt. 7:13 May God help us to travel in the narrow way which leads to life.
Matthew 7:13 KJV 190013 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:
13 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:
How about you tonight? Do you seek the narrow way that leads to life?
How about you tonight? Do you seek the narrow way that leads to life?
Jesus says in Luke 9:23-24,
Jesus says in Luke 9:23-24,
Luke 9:23–24 KJV 190023 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
Why not chose to save your life eternally and start following Jesus every day?
Why not chose to save your life eternally and start following Jesus every day?
The 5 Hardest Things About Being A Christian
The 5 Hardest Things About Being A Christian
would you agree that sometimes it can be difficult being a Christian?
would you agree that sometimes it can be difficult being a Christian?
It’s certainly a joy and a pleasure to be a Christian, but it’s far from easy.
It’s certainly a joy and a pleasure to be a Christian, but it’s far from easy.
Why? Well, here are just some reasons:
Why? Well, here are just some reasons:
1. We have to behave morally in an immoral world.
1. We have to behave morally in an immoral world.
And let’s face it—the world is in really bad shape right now. I was recently reminded of St. Augustine of Hippo’s words: “Wrong is wrong, even if everyone is doing it. Right is right, even if no one is doing it.” Sometimes I feel like the world has gone crazy, don’t you?
And let’s face it—the world is in really bad shape right now. I was recently reminded of St. Augustine of Hippo’s words: “Wrong is wrong, even if everyone is doing it. Right is right, even if no one is doing it.” Sometimes I feel like the world has gone crazy, don’t you?
It’s getting harder and harder to be a Christian in a world that encourages, promotes and applauds immoral behavior. And for a Christian who’s called to evangelize or to glorify God in such a world, it can be difficult to stand your ground.
It’s getting harder and harder to be a Christian in a world that encourages, promotes and applauds immoral behavior. And for a Christian who’s called to evangelize or to glorify God in such a world, it can be difficult to stand your ground.
2. Some non-Christians love to question our faith.
2. Some non-Christians love to question our faith.
Maybe they’re questioning our knowledge of our own faith, or maybe they want to feel justified as non-Christians. Or maybe they really are interested in learning more about being a Christian. But regardless of the intention, it just feels as if we constantly have to defend our beliefs.
Maybe they’re questioning our knowledge of our own faith, or maybe they want to feel justified as non-Christians. Or maybe they really are interested in learning more about being a Christian. But regardless of the intention, it just feels as if we constantly have to defend our beliefs.
3. Sometimes non-Christians will mock our devotion.
3. Sometimes non-Christians will mock our devotion.
Or we’re made to feel ridiculous. Recognize any of the following? “Everybody’s doing it—you need to just chill out.” “How foolish you are to believe in a book written 2,000 years ago by random guys.”
Or we’re made to feel ridiculous. Recognize any of the following? “Everybody’s doing it—you need to just chill out.” “How foolish you are to believe in a book written 2,000 years ago by random guys.”
“Hey, if you really want to follow the commandments, how come you still eat shellfish?” Many non-Christians—and many Christians, I might add—are unfamiliar with scripture, and so they throw it back at us, as if interpreting it the wrong way will justify their actions.
“Hey, if you really want to follow the commandments, how come you still eat shellfish?” Many non-Christians—and many Christians, I might add—are unfamiliar with scripture, and so they throw it back at us, as if interpreting it the wrong way will justify their actions.
4. We don’t always feel the benefits of being a Christian.
4. We don’t always feel the benefits of being a Christian.
Right? When we’re dealing with the aggravation of the world conflicting and confusing and contradicting our faith, we wonder when things will be made right. And it can be discouraging when those who aren’t following God’s Word or glorifying Him in their words and deeds seem happier and more successful than we are. We have God, right? What’s that all about?
Right? When we’re dealing with the aggravation of the world conflicting and confusing and contradicting our faith, we wonder when things will be made right. And it can be discouraging when those who aren’t following God’s Word or glorifying Him in their words and deeds seem happier and more successful than we are. We have God, right? What’s that all about?
5. It can feel like we’re missing out on all the fun.
5. It can feel like we’re missing out on all the fun.
Ugh! Sometimes it does, you know? When friends tell their stories about all the fun things that happened at that party the other night, or share their secrets about intimate moments with their boyfriends, it can make us feel like we’re missing out, right?
Ugh! Sometimes it does, you know? When friends tell their stories about all the fun things that happened at that party the other night, or share their secrets about intimate moments with their boyfriends, it can make us feel like we’re missing out, right?
But are we missing out? No, of course not. We have something amazing to look forward to. But in the meantime, there will be sacrifices. And we will feel their impact more in a world where temptation is everywhere. Satan uses these things to entice us. He wants us to feel like we’re missing out or that we’ve got it all wrong.
But are we missing out? No, of course not. We have something amazing to look forward to. But in the meantime, there will be sacrifices. And we will feel their impact more in a world where temptation is everywhere. Satan uses these things to entice us. He wants us to feel like we’re missing out or that we’ve got it all wrong.
Ladies, scripture reminds us about persecution, and living in the world and knowing right from wrong. Don’t be discouraged. Keep your eye on the prize that is your Lord God, and keep Him close daily through prayer and praise, and you will find it easier being a Christian in this world.
Ladies, scripture reminds us about persecution, and living in the world and knowing right from wrong. Don’t be discouraged. Keep your eye on the prize that is your Lord God, and keep Him close daily through prayer and praise, and you will find it easier being a Christian in this world.
HERE IS A GREAT SUGGESTION
HERE IS A GREAT SUGGESTION
1 Timothy 6:13, 14
1 Timothy 6:13, 14
1 Timothy 6:13 KJV 190013 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
1 Timothy 6:14 KJV 190014 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
The command Paul is talking about is back a couple of verses: “Flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called…” ( 1 Timothy 6:11-12).
The command Paul is talking about is back a couple of verses: “Flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called…” ( 1 Timothy 6:11-12).
1 Timothy 6:11–12 KJV 190011 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
Pursue godly character (1 Timothy 6:11). John Stott says endurance is patience in difficult circumstances. And gentleness is patience with difficult people .
Pursue godly character (1 Timothy 6:11). John Stott says endurance is patience in difficult circumstances. And gentleness is patience with difficult people .
1 Timothy 6:11 KJV 190011 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
Fight the battle (1 Timothy 6:12). Remember, the world will always reject Christ, and so those who confess “Jesus Christ is Lord!” will always be in conflict with the unbelieving world.
Fight the battle (1 Timothy 6:12). Remember, the world will always reject Christ, and so those who confess “Jesus Christ is Lord!” will always be in conflict with the unbelieving world.
1 Timothy 6:12 KJV 190012 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
Take hold of eternal life ( 1 Timothy 6:12).
Take hold of eternal life ( 1 Timothy 6:12).
1 Timothy 6:12 KJV 190012 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
Notice the language—pursue, fight, take hold of.
Notice the language—pursue, fight, take hold of.
The Christian life will be a struggle. Sometimes it is hard to keep going. There are too many disappointments, unanswered prayers, and failures. You feel run down and weary in the struggle. How do you find the strength to sustain the demands of this Christian life?
The Christian life will be a struggle. Sometimes it is hard to keep going. There are too many disappointments, unanswered prayers, and failures. You feel run down and weary in the struggle. How do you find the strength to sustain the demands of this Christian life?
When Paul gives this charge, he adds: “in the sight of God, who gives life to everything” (1 Tim 6:13). He is saying, “God will give you the strength you need for this. He gives and sustains your life. He will give you strength for each day. He will quicken you by his Spirit.
When Paul gives this charge, he adds: “in the sight of God, who gives life to everything” (1 Tim 6:13). He is saying, “God will give you the strength you need for this. He gives and sustains your life. He will give you strength for each day. He will quicken you by his Spirit.
1 Timothy 6:13 KJV 190013 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
13 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
Are you relying on God in the struggles you are facing now?
Are you relying on God in the struggles you are facing now?
