Will more people go to heaven or to hell?

This is followed by an exhortation such as He who is from above alone could give and with it the first half of the seventh chapter closes. "Enter ye in through the narrow gate: for wide is the gate and broad is the way that leadeth unto destruction, and many there are that enter through it; because narrow is the gate and straitened is the way that leadeth unto life, and few there are that find it." It is the well-known Gospel text, though not always correctly applied. The gate (door) and the way is Christ Himself. "I am the door of the sheep; by me if any man enter in, he shall be saved" (John 10). "I am the way ... no man cometh unto the Father but by me" (John 14). And why then is the gate narrow? Not because certain conditions and hard terms are to be fulfilled, but because man does not want to give up his own righteousness and clinging still to his miserable, filthy rags, he refuses God's way and God's door of salvation, which is Christ and Christ alone. Ah, the devices of Satan ever multiplying to keep men away from entering in through the narrow gate! The broad way that leads to destruction was never so thronged in the history of Christendom with such masses of professing, self-righteous, moral, educated, but Christ and the blood rejecting "Christians" as in these days, and still the word is true of the narrow gate and the straitened way that "few there are that find it."

It is axiomatic for the natural man (that is a man without new life from God) to go in at the wide gate and walking in the broad way. On this way there are no restrictions. For everything is allowed on this way. But it ends in eternal destruction. We see it today just as the Lord describes then: many are blinded and misled by the inviting, wide entrance. They shut their eyes in respect of their ultimate destination. Generally one does not board a train or plane without knowing exactly when and where the journey is meant to end. But when it comes to the most important journey, the journey of life, multitudes do not even think about the end or their destiny, and lull themselves into a false sense of security.

In vain some essay to impress those words of Christ on men in general, on such as are not born of God. Now the language assumes that those addressed did believe in Christ, and had a new life of the Spirit as being born anew. But this is not so in our country or any other, even if as favoured in the possession of an open Bible. Yet the divine speaker takes for granted, what was true then and is still, that the mass of men, the nations (and the Jews are at least as bad), seek after what pertains to this life, eating, drinking, clothing, money, ease, honour, baptism, or the profession of Christ, in no way delivers from or lessens it. Therefore He warns that wide is the gate and broad the way that leads unto destruction, and many are they that enter through it; that narrow is the gate and straitened the way that leads unto life, and few are they that find it. It is therefore a total and dangerous misconception thus to overlook man's existing state of ruin.

The gate is used symbolically as the entrance both to life and to destruction: the former is narrow and the way straitened, and alas, there are but few that find it; whereas for the latter the gate is wide and the way is broad, and many there are that enter through it. Matt. 7:13-14.

1918 22 This is a very searching word, and a word that we need. It shows, as also the verses lower down, that an empty profession will not do; we must remember that we are in a world where everything is against Christ. And I often think people make too light of what christianity means. "If the righteous scarcely (or, with difficulty) be saved" — this alone shows that it is not an easy thing for a christian to go through this world. We know that we are in a different position from what these disciples were, and full provision was made for us, after the Lord died and rose, by the Holy Ghost sent down from heaven. But this is the side we need to look at. Not only is it a narrow entrance, but narrow all the way; the path is narrow. There are two paths in the world, one broad which would speak of self-pleasing without reference to God; the other narrow, that of self-denial. "If any man would come after me let him take up his cross daily and follow me." This is not the Lord's cross, but every saint has his own cross in a world like this. In Luke, it is "Strive to enter in at the strait gate," and that would apply to real earnestness. It is where the question was put "Are there few that be saved?" The Lord never answered a curious question, curiously; He always answered morally. So here — you be in real earnest to be right individually. Gate and door have a like significance — that of entrance. A door is generally to a house, a gate gives entrance to a pathway. But the most important part no doubt is the end of the journey. The end of the broad road is destruction; the end of the narrow path, life. Of course it presupposes life if you are to enter, and to pursue it. We commence with eternal life, and the end is eternal life. "He that believes on the Son has everlasting life," that is the starting point; "ye have your fruit unto holiness, and the end, everlasting life" — life in all its blessedness at the end of the journey. The broad road pleases the many; but as to the narrow, "few there be that find it." So we ought not to be surprised at the unpopularity of the narrow path of faith and obedience.

In the question of the disciples (v. 23), "Are there few that be saved?" the word "saved" is the same as that which all through the Old Testament signifies the remnant spared. Therefore the question really was as to whether this remnant that would be spared would be few or many, when the judgment came. But, this being a mere idle question, the Lord does not answer it, but says to them (v. 24), "Strive to enter in at the strait gate." Those who would get in may. The strait gate was receiving Christ at that time. Some however would come and knock when the door is closed, to whom He will say, "I know ye not whence ye are." Strive to enter in at the strait gate, through which Christ goes before you - that is, rejection. "For many [all Israel] shall seek to enter in and shall not be able." For, inasmuch as they did not receive Christ in humiliation, He says, "Depart from me, ye workers of iniquity." It is all most simple when we see the rejection of Christ. For those who reject Christ in the day of His humiliation will themselves be rejected in the day of His glory; and, instead of being His companions in the kingdom, will be thrust out. The unbelieving Jews shall see the Gentiles come into the glory of the kingdom, while they remaining in unbelief will be cast out.

How were the eight saved who escaped the flood? By that ark. You will say, It was very few. I admit it; but is not the fact of the fewness an awful testimony to the power of the world, and the unbelief of man's heart as regards judgment. A man came to Jesus in His day and said, "Are there few that be saved?" Let me ask you this, Are you among the few? Well you say, Are you? Yes, by the grace of God I am, or I could not stand here and tell you of the blessed Lord Jesus Christ, and present salvation. Do you know what the Lord said to that man? "Strive to enter in at the strait gate: for many, I say to you, will seek to enter in, and shall not be able" (Luke 13:23-24). You must get in individually. That is the point, and I say to you, see to it that you personally get Christ.

It is here that election does come in; not to limit the provision, nor to restrict in any wise the grace that bids and welcomes all, but to secure the blessing of those who otherwise would refuse and forfeit it as the rest do. The grace to all is not narrowed by the "grace upon grace" to many. The universal offer means and is based on a universal provision, and a provision of exactly the same character for all alike, in which God testifies that He has "no pleasure in the death of him that dies," but "will have all men to be saved, and to come to the knowledge of the truth." It may be asked, as it has been asked, Of what avail is a provision for all which saves not one additional to the elect number? The answer which Scripture would give is, "What if some did not believe? shall their unbelief make the faith [or faithfulness] of God without effect? God forbid." The salvation of men is from God; the damnation of men is from themselves. This all the pleadings, warnings, offers of God affirm. And grace refused is still grace, and to be proclaimed to His praise.

(1.) And first, briefly as to one point, which, though it be not a primary one perhaps, or actually a part of the doctrine of eternal punishment itself, is still naturally enough connected with it in men's minds, and tends to give it additional harshness, — I mean the comparative fewness of the saved. The Lord's words affirm, as to His people, that they are comparatively a "little flock," although, when gathered finally together, they may be also "a multitude which no man can number." The gate is strait, and the way narrow that leadeth unto life, and few there be that find it. Here Satan is represented therefore to have triumphed, and Christ's work to have failed: as Dr. Littledale puts it, citing the argument of Messrs. Jukes and White, — "if the popular theology be true, then Christ has been completely defeated by Satan in the contest for the souls of men, since incomparably the larger spoils of battle rest with the latter; and the incarnation has not affected the ultimate nature and destinies of mankind in general."

And what is the 'Last Lap' of this 'Narrow Way'? It leads us to "The Street of the City," the Heavenly Jerusalem (Rev. 21:21; 22:2). The word for 'Street' here is plateia or platus. It means 'Broad' or 'wide,' and is the word used for "Wide is the gate" in Matt. 7:13. We walk the 'Narrow Way' down here: but when we get Home, we will find that it led to the 'Broad Street,' paved with gold where are the 'Many Mansions.' And then we will find it was no mistake when the Apostle said that our light thlipsis, our light affliction, which is but for a moment, (that is the length of the Narrow Way compared to the length of the Broad Street above), worketh for us a far more exceeding and eternal weight of Glory. (2 Cor. 4:17).

And what is the 'Last Lap' of the 'Broad Way' that is entered through the 'Wide Gate' that leadeth to destruction? Romans 2:9 gives us the answer: "Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." 'Tribulation' here is thlipsis, and 'Anguish' here is stenochoria, the very words we have just seen that mark the path of the Christian through this world! The Christian starts with the 'Strait Gate' and the 'Narrow Way' that tell of Tribulation and Anguish, but they are but for a moment,' and he ends in the 'Broad Street' and the Many Mansions, for Eternity. The Unbeliever starts with the 'Wide Gate' and the 'Broad Way' that perhaps tell of ease and luxury: but they end in thlipsis and stenochoria, — Tribulation and Anguish, — for Eternity!