Identity Crisis! Part 3

Good day. Today we are posting Part 3 of a four-part newsletter series Identity Crisis! written in 2001 by our dear brother, fellow steward and ambassador of the mystery of Christ, Larry Gazelka. Our prayer is that you will be blessed and encouraged by this newsletter series. Have a very blessed and prosperous day in Christ Jesus our Lord. ***You can download a copy of the writings for personal use only by clicking on the Built Anew Ministries Archive page link above and scroll down to the year 2001.

Identity Crisis!
Part 3
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Matthew 7:13-14 "Enter by the narrow gate; for wide is the gate and broad the road which leads to ruin, and many there are who enter by it; 14 because narrow is the gate and contracted the road which leads to Life, and few are those who find it. (Weymouth translation)
 
            Let’s look at a few of Adam Clarke’s comments on these verses.
 
            [For wide is the gate, and broad is the way] And very broad, euruchooros  (grk 2149), from eurus, broad, and choora  (grk 5561), a place, a spacious roomy place, that leadeth forward, apagousa  (grk 520), into THAT destruction, eis  (grk 1519) teen  (grk 3588) apooleian  (grk 684), meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to everyone as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.
          [Because strait is the gate] Instead of hoti (grk 3754), because, I prefer ti (grk 5100), how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! and yet no interest need be abandoned, but that which is produced by injustice and unkindness. Reason, as well as God, says, such people should be excluded from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgement without mercy. <James 2:13>
          [Few there be that find it.] The strait gate, stenee (grk 4728) pulee (grk 4439), signifies literally what we call a wicket, i. e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring anything. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest-- the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person but sin. Let all the world leave their sins, and all the world may walk abreast in this good way. (From Adam Clarke Commentary)
 
            One must die to self daily, as they press forward towards the kingdom of God. That narrow gate contracts or pulls against the flesh as one presses forward for that mark of the prize of the high calling of God in Christ Jesus. With each and every step a person takes, one must decide if they are willing to have the identity of the flesh pulled away or removed, so that more of Christ may be manifest in their life.
 
            Let’s look at a few of Matthew Henry’s comments on Matthew 7:13-14.
 
            The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity.
          Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it.
          [1.] that which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travelers in that way. First, "You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough." It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, "You will have abundance of company in that way: many there be that go in at this gate, and walk in this way." If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious.
          [2.] that which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it),-- everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not.
          Here is an account given us of the way of holiness.
          [1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,
          First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, <Jn. 3:3,5>. This is a strait gate, hard to find, and hard to get through; like a passage between two rocks, <1 Sam. 14:4>. There must be a new heart, and a new spirit, and old things must pass away. The bent of the soul must be changed, corrupt habits and customs broken off; what we have been doing all our days must be undone again. We must swim against the stream; much opposition must be struggled with, and broken through, from without, and from within. It is easier to set a man against all the world than against himself, and yet this must be in conversion. It is a strait gate, for we must stoop, or we cannot go in at it; we must become as little children; high thoughts must be brought down; nay, we must strip, must deny ourselves, put off the world, put off the old man; we must be willing to forsake all for our interest in Christ. The gate is strait to all, but to some straiter than others; as to the rich, to some that have been long prejudiced against religion. The gate is strait; blessed be God, it is not shut up, nor locked against us, nor kept with a flaming sword, as it will be shortly, <Mt 25:10>.
          Secondly, That the way is narrow. We are not in heaven as soon as we have got through the strait gate, nor in Canaan as soon as we have got through the Red Sea; no, we must go through a wilderness, must travel a narrow way, hedged in by the divine law, which is exceedingly broad, and that makes the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a right eye and a right hand; daily temptations must be resisted; duties must be done that are against our inclination. We must endure hardness, must wrestle and be in an agony, must watch in all things, and walk with care and circumspection. We must go through much tribulation. It is hodos tethlimmene-- an afflicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but, as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.
          Thirdly, The gate being so strait and the way so narrow, it is not strange that there are but few that find it, and choose it. Many pass it by, through carelessness; they will not be at the pains to find it; they are well as they are, and see no need to change their way. Others look upon it, but shun it; they like not to be so limited and restrained. Those that are going to heaven are but few, compared to those that are going to hell; a remnant, a little flock, like the grape-gleanings of the vintage; as the eight that were saved in the ark, <1 Pet.3:20>.
          The great concern and duty of every one of us, in consideration of all this; Enter ye in at the strait gate. The matter is fairly stated; life and death, good and evil, are set before us; both the ways, and both the ends: now let the matter be taken entire, and considered impartially, and then choose you this day which you will walk in; nay, the matter determines itself, and will not admit of a debate. No man, in his wits, would choose to go to the gallows, because it is a smooth, pleasant way to it, nor refuse the offer of a palace and a throne, because it is a rough, dirty way to it; yet such absurdities as these are men guilty of, in the concerns of their souls. Delay not, therefore; deliberate not any longer, but enter ye in at the strait gate; knock at it by sincere and constant prayers and endeavors, and it shall be opened; nay, a wide door shall be opened, and an effectual one. It is true, we can neither go in, nor go on, without the assistance of divine grace; but it is as true, that grace is freely offered, and shall not be wanting to those that seek it, and submit to it. Conversion is hard work, but it is needful, and, blessed be God, it is not impossible if we strive, <Lu. 13:24>. (From Matthew Henry's Commentary)
 
            One is saved by grace through faith, this is the gift of God. (John 17:3, Ephesians 2:8-9). To know Christ and the power of His resurrection, is what one must strive for.
 
Luke 13:24 "Strain every nerve to force your way in through the narrow gate," He answered; "for multitudes, I tell you, will endeavour to find a way in and will not succeed. (Weymouth translation)
 
            Let us look at Adam Clarke’s comments on this verse.
 
            [Are there few that be saved?] A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate-- agoonizesthe (grk 75), agonize-- exert every power of body and soul-- let your salvation be the grand business of your whole life.
          [Many, I say unto you, will seek] They seek-- wish and desire; but they do not strive: therefore, because they will not agonize-- will not be in earnest, they shall not get in. (From Adam Clarke Commentary)
 
            How willing are you to lose your own (fleshly) identity, that you may be identified as one of Christ’s?
 
That you may know Him,
In the service of Jesus Christ.
 
Larry Gazelka
 
Copyright © 2001 Built Anew Ministries all rights reserved.