Luke 13:23–24

The question put here, "Lord, are there few that are saved?" looks like a merely curious or idle question from the man who asked it. Unconverted men will sometimes ask about the doctrine of election in the same way. But the Lord, in His usual way, answered it so as to turn it into a serious one. What a lesson for us! He replied so as to meet, not the question, but the real state of the man's soul.

In the question of the disciples (v. 23), "Are there few that are saved?" the word "saved" is the same word used all through the Old Testament. There it means the remnant that is spared. So the question really was this: when the judgment came, would that remnant be few or many? This was a mere idle question, so the Lord does not answer it. He says to them (v. 24), "Strive to enter in at the strait gate." Those who want to get in may. The narrow gate was receiving Christ at that time.

Does He say "few" or "many"? Does He answer directly? No. There is a style among ourselves that is often painful. You hear people say, "Is he a Christian — is he a Christian?" We are not to confuse light and darkness. But we ought not to answer such bare questions. What they involve is far too serious. He does not say "many" or "few," but "Do you seek to get in?" He looks at the inquirer, not the inquiry.

When reasoning with unbelievers, answer their conscience, not their questions. The Lord did this when one asked Him, "Are there many that are saved?" He said, "Strive to enter in yourself."

Some people seem constantly occupied with religious questions. Their enquiry is not, "Am I saved?" but, "Are others saved?"… It was so in the days of our Lord. One said to Him, "Lord, are there few that are saved?" Jesus replied, "Strive to enter in at the strait gate." So He sought to lead him away from thinking about others. He wanted him to weigh the all-important question of his own soul's salvation. He exposed the folly of appearing concerned for others while he himself was on the broad road to destruction.

The gate, road, or way is open at present. It is strait, that is, narrow. The real entrance is faith in Christ and turning to God. The striving to enter in does not mean an energy in return for which entrance is granted as a reward. It is a man casting himself on the grace of God in Christ. A man cannot bring anything of his own through such a gate; all that belongs to that must be left outside for ever.

No one is saved by his striving. But if a man is lax and half-hearted about a matter so important, how can he expect God to show him grace? For the time would come when it would be too late for people to become concerned. Many will eventually seek to enter in, but will be unable. They will be much like Esau. He earnestly sought the birthright he had lost by unconcern, but he was rejected, because he found no place for repentance (Heb. 12:17). He wanted the blessing, but would not repent of his sin.

Some people seem constantly occupied with religious questions. Their question is not, "Am I saved?" but, "Are others saved?" … He sought to lead him away from thinking about others, so that he would weigh the all-important question of his own soul's salvation. He also exposed the folly of seeming concerned for others while he himself was on the broad road to destruction.

Let me ask you this: are you among the few? … You must get in individually. That is the point, and I say to you, see to it that you personally get Christ.

The word "Strive" in verse 24 does not mean work of any kind. It means earnestness so intense that it is almost agony. It is as if He said, "Agonize to enter the narrow gate while the chance lasts." … There is no real entrance except through the narrow way of repentance.

If Jesus had not died on the cross, there could have been no way for sinners to escape the wrath to come. … Christ crucified, then, is the "narrow gate." Jesus lifted up on the cross is the door of access. "I am the door," He said. "If anyone enters by me, he will be saved." So the cross of Christ becomes the point of separation between the saved and the lost.

The narrow gate was receiving Christ at that time. It was the real but narrow entrance of faith in Him and conversion to God. … Strive to enter in at the narrow gate. Christ goes through it before you — that is, by way of rejection.

The striving to enter in does not imply an energy in return for which entrance is granted as a reward. It is a man casting himself on the grace of God in Christ. A man cannot bring anything of himself in through such a gate; all that belongs to that must be left outside for ever.

It is blessedly true that salvation is free to all. The righteousness of God is for the one who does not work, but believes on Him who justifies the ungodly (see Rom. 4:5 and Titus 2:11). Yet the sinner is still most solemnly responsible to flee from the wrath to come and strive to enter by the narrow gate — the open door. Some use the freeness of God's grace and the gift of righteousness to set aside man's responsibility and the need for intense earnestness about the soul's salvation. That is a fatal mistake.

Men are ready enough to do or suffer much for salvation. They welcome a means that allows room for their efforts, if not their merits. But "you must be born again" is hateful to them. They will accept it only if they can hang it on a ceremony that works without bringing the soul into the presence of God. This is what men naturally dread and dodge. They refuse to face God about their sins.

The time will come when it will be too late. Some will knock and not be let in. Right now the Saviour says, "Come to me, all who labor and are heavy laden, and I will give you rest." … But the time is coming when God must deal with men in righteousness instead of in grace, as He does now. … Now, sinners hide in the Saviour's arms and are saved. Then, sinners will seek salvation and will not find it.