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Post by Brad Lewis on Aug 17, 2007 0:35:51 GMT -5
Mat 7:13 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: Mat 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Exiting, to exit Entering , to enter I left the 2x2 cult because I was doing God's will. Blessed is the LORD GOD of heaven and earth. God is awesome. I am so glad that I read my Bible, and obeyed it. Praise God! God, I love you and thank you sooooooooooooooooooooooooooooo much ! Praise Him , all nations, Praise Him! Brad
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Post by Deeper for GIT on Aug 17, 2007 7:57:49 GMT -5
Mat 7:13 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:
Yes the gate is straight and Wide: Meaning many may enter in. Yes there is a broadness about the way and that is the freewill to go into other directions like placing so much need on custom and legalisms. Oh yes and there is idol worship like the Sunday morning House. But of course Jesus was saying that many may enter in from all directions but He is the straightness of this Gate. Jesus is indicating that one must Believe in HIM and look to HIM.
He who says they are without sin is a liar. We travel this road of life with sin every day in our minds. Setting our sights on Jesus makes the broadness of no concern; Unless one is adding to the Grace of God and writing into their way mens Grace +.
This latter part is when people enter in but fail to believe Who the Christ is. How can they because they are adding to the Grace of God and hence, They are not looking fully at the CHRIST. They are creating false things to battle the world instead of trusting in Jesus fully. They cannot know Jesus because they do NOT truth God. So then they are on the road to distruction.
Mat 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
And so then the Straight Gate and Narrow way is Jesus which leadeth unto life. Those that really enter in the Gate have many distractions. The worst are those that teach false things and make themselves apostles.
But those that set their eyes on the Christ walk straight that that they may cut off occasion from them which desire to lead you off in strange occasions; that wherein they may also say they have the glory when they do not for they add to the Grace of God. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ and setting themselves above the LOVE of God saying that you cannot know of Salvation. And no marvel; for Satan himself is transformed into an angel of light.
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Post by gloryintruth on Aug 17, 2007 8:42:23 GMT -5
Dear "Deeper for GIT";
Thank you for continuing the discussion regarding these verses, and doing so without any personal attacks or unkind words. This is the kind of discussion I like!
I believe we would all agree that this kind of dialogue is healthy and is good for everyone, because we're both focussing now on the Bible, and trying to look into the meaning of its teachings more clearly. Thank you so much, friend, for kicking us off on the right foot.
Let's stay objective in this thread. Let's all aim to be polite and courteous, dignifying God's word with the high moral standard it deserves. As I say, kudos to "Deeper for GIT" who has done this really well. I feel waves of joy, friend!
Firstly, as is my ongoing practice, I always like to set down the verses "hot from the pages of the Bible" as it were, so we can see in them in context and be refreshed as to their content - they being metaphorically "oven fresh".
(Sorry! My students find my metaphors amusing; but others find them irritation. Unfortunately it's a habit of speech you will have to forgive, but one which, like the last banana in a fruit bowl, is really not "all bad"! Ok. Hey! You should see the metaphors I come up with to describe the functions of elementary algebra; they're worse!)
"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it. (Matthew 7:13-14, NIV)
My interpretation of this text is based on a number of issues. Firstly, my understanding of the construction of the temples on Mount Zion at Jerusalem according to the Levitical rite, was that the outer gates were build very tall and narrow. I believe Jesus was alluding to this; perhaps also alluding to the wide gates of synagogues, or the wide gates of pagan temples. Or even "widening the gate" as the Pharisees had done with their traditions.
Second point. Exegesis. Jesus here is clearly teaching the existence of two gates, and two roads - what the gates and roads ("ways") represent is a matter of interpretation - but there are two. They are differentiated firstly by their dimensions. One gate is straight (meaning small) and its road is narrow; the other gate is wide, and its road is broad. Next, they are differentiated by their destination. The small gate and narrow road leads to life, whilst the wide gate and the broard road leads to destruction. Lastly, the two gates and roads are differentiated by the number of travellers found therein: there are only a few people on the narrow road; but there are (by implication) many people on the broad road. A few heading for life; many heading for destruction.
It is my contention that the small gate; the narrow road represents true Christianity - embarking on a journey to the "holy of holies" through the gate of Christ Jesus. In contradistinction, the wide gate and broad road represent the world, false religion, and everything in opposition to God - "sin". Many take the road of destruction; few take the road of life. Why?
Because "few there be that find it". The text teaches us that the small gate needs to be found. It needs be sought after. Jesus, only a few verses previous to this one, introduces a formula of seeking, asking, knocking - which is the spirit of those searching, searching, searching for the reality of God in the earth.
Why are there only a few that find it? If I had to hazard a guess, I'd say it is because there are only a few looking for it - wanting to find true Christianity which is not bound to traditons laid down by Reformers or ancient priests; true Christianity which does not conform to mindless doctrines or irrelevant beliefs; true Christianity which is intimately connected to Jesus - who is truly the only "road" to everlasting life.
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savedbyblood
Junior Member
Eventually we'll figure it all out!
Posts: 57
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Post by savedbyblood on Aug 18, 2007 1:31:14 GMT -5
Dear "Deeper for GIT";Thank you for continuing the discussion regarding these verses, and doing so without any personal attacks or unkind words. This is the kind of discussion I like! I believe we would all agree that this kind of dialogue is healthy and is good for everyone, because we're both focussing now on the Bible, and trying to look into the meaning of its teachings more clearly. Thank you so much, friend, for kicking us off on the right foot. Let's stay objective in this thread. Let's all aim to be polite and courteous, dignifying God's word with the high moral standard it deserves. As I say, kudos to "Deeper for GIT" who has done this really well. I feel waves of joy, friend... "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it. (Matthew 7:13-14, NIV)It is my contention that the small gate; the narrow road represents true Christianity - embarking on a journey to the "holy of holies" through the gate of Christ Jesus. In contradistinction, the wide gate and broad road represent the world, false religion, and everything in opposition to God - "sin". Many take the road of destruction; few take the road of life. Why? Because "few there be that find it". The text teaches us that the small gate needs to be found. It needs be sought after. Jesus, only a few verses previous to this one, introduces a formula of seeking, asking, knocking - which is the spirit of those searching, searching, searching for the reality of God in the earth. Why are there only a few that find it? If I had to hazard a guess, I'd say it is because there are only a few looking for it - wanting to find true Christianity which is not bound to traditons laid down by Reformers or ancient priests; true Christianity which does not conform to mindless doctrines or irrelevant beliefs; true Christianity which is intimately connected to Jesus - who is truly the only "road" to everlasting life. Well put, GIT and probably one of the reasons for this teaching from Jesus might also have to do with other religions in the world both then and in the future. Christianity (in spite of the 2by2 vs exes argument over who is a Christian) has an estimated membership of about 32% of the world population and is dropping. Since both groups believe that not all Christians will be saved then in relation to world population then truly "few there be that find it." Islam has a following of 19% of the world population and is growing and Hinduism has 13% and is considered stable. All of the other religions, non-religions, atheists and wiccans and such are rolled into the other 36%. Just a thought from a 2by2 with too much other stuff on his mind... Peace in Him, SBB
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Post by For Deeper on Aug 18, 2007 19:10:08 GMT -5
Matthew Henry
Mat 7:12-14
Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness.
I. We must make righteousness our rule, and be ruled by it, v. 12. Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; (you would not be censured, therefore do not censure), Or that you may have the benefit of the foregoing promises. Fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa. 1:15–17; 58:6, 9; Zec. 7:9, 13. We cannot expect to receive good things from God, if we do not fair things, and that which is honest, and lovely, and of good report among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have,
1. The rule of justice laid down; Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it. Quod tibi, hoc alteri—do to others as you would they should do to you. Take it negatively (Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things.
(1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one’s bargain, labouring under such a one’s infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by.
2. A reason given to enforce this rule; This is the law and the prophets. It is the summary of that second great commandment, which is one of the two, on which hang all the law and the prophets, ch. 22:40. We have not this in so many words, either in the law or the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour (and that is no little) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament and the New agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of Christians are condemned by comparing them with it. Aut hoc non evangelium, aut hi non evangelici.—Either this is not the gospel, or these are not Christians.
II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a strait gate, and walking on in a narrow way, v. 13, 14. Observe here,
1. 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 travellers 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.
(2.) 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 Sa. 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, ch. 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 tethlimmeneµ—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 Pt. 3:20. In vitia alter alterum trudimus; Quomodo ad salutem revocari potest, quum nullus retrahit, et populus impellit— In the ways of vice men urge each other onward: how shall any one be restored to the path of safety, when impelled forwards by the multitude, without any counteracting influence? Seneca, Epist. 29. This discourages many: they are loth to be singular, to be solitary; but instead of stumbling at this, say rather, If so few are going to heaven, there shall be one the more for me.
[2.] Let us see what there is in this way, which, notwithstanding this, should invite us all to it; it leads to life, to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which, at the end of our way, should reconcile us to all the difficulties and inconveniences of the road. Life and godliness are put together (2 Pt. 1:3); The gate is strait and the way narrow and up-hill, but one hour in heaven will make amends for it.
2. 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.
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