John Bunyan: The Strait (or Narrow) Gate Part 2

About the Author

John Bunyan (1628-1688) was one of the greatest preachers of the seventeenth century, and despite his humble beginnings and lack of formal education, has also been called "the most wonderfully gifted spiritual writer since the days of the Apostles." Next to the Bible, his Pilgrims Progress has been translated into more languages, and has passed through more editions (about four hundred), than any other book in the world. That book, along with his Grace Abounding to the Chief of Sinners and Holy War, are the records of his own deep spiritual experience, in which a profane and sinful man after a number of false conversions was wonderfully tranformed. He was later asked to preach to a small congregation, and after preaching to the brethren five years, and working at his trade (as a "tinker," one who repaired pots and pans) for the support of himself and family, he was arrested and thrown into Bedford jail twelve years (1660-1672) for "teaching men to worship God contrary to the law." During those years he continued to write, his only books being the Bible and Concordance, and Foxe's Book of Martyrs. He would have been released any day if he had promised not to preach; but he felt called of God to the work of the ministry, and he continually replied to his jailors, "If you release me today, I will preach again tomorrow." The renowned John Owen said that he would gladly relinquish all his learning for the tinker's preaching abilities.

THE STRAIT GATE
OR,
GREAT DIFFICULTY OF GOING TO HEAVEN

Plainly proving, by the Scripture, that not only
the Rude and Profane, but many great Professors,
will come short of that Kingdom.

By John Bunyan

Part 2 : AN EXPLANATION OF THE TEXT

"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: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." - Matthew 7:13, 14.

Table of Contents

Part 1: Introduction

Part 2: An Explanation of the Text

Part 3: Heaven, Hell, & the Professing Christian

Part 4: This Thing You Lack

Part 5: Called Out From the World

Part 6: Scriptural Illustrations of the Saved

Part 7: Many Are Called But Few Are Chosen

Part 8: Why Many May Miss Heaven

Part 9: Words of Warning

Part 10: Concluding Thoughts

PART TWO: AN EXPLANATION OF THE TEXT

To come to the particular phrases in the words, and to handle them orderly, in the words I find four things: (1) An announcement of the kingdom of heaven; (2) A description of the entrance into it; (3) An exhortation to enter into it; and, (4) A motive to enforce that exhortation.

There is an Announcement of the Kingdom of Heaven.

"Enter in;" into heaven, that is the meaning, where the saved are, and shall be; into heaven, that place, that glorious place, where God, and Christ, and angels are, and the souls or spirits of just men made perfect. Besides, this word, enter in, signifieth that salvation to the full is to be enjoyed only there, and that there only is external safety; all other places and conditions are hazardous, dangerous, full of snares, imperfections, temptations, and afflictions, but there all is well; there is no devil to tempt, no desperately wicked heart to deliver us up, no deceitful lust to entangle, nor any enchanting world to bewitch us: there all shall be well to all eternity. This should teach us, not only to read, but to attend in reading; not only to read, but to lift up our hearts to God in reading; for if we be not heedful, if he gives us not light and understanding, we may easily pass over.

There is A Description of the Entrance into it.

It is Described Using A Double Metaphor.

First, It is set forth by the metaphor of a gate. A gate, you know, is of a double use; it is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season. So then the entrance into heaven is called a gate, to shew there is a time when there may be entrance, and there will come a time when there shall be none; and indeed this is a chief truth contained in the text: “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.” This door is Jesus Christ, as also himself doth testify, saying, "I am the door," etc. (Acts 14:27; John 10:9). By this door men enter into God's favor and mercy, and find forgiveness through faith in his blood, and live in hope of eternal life; and therefore himself also said, “I am the door, by me if any man enter in, he shall be saved,” that is, received to mercy, and inherit eternal life. Christ, by this exhortation, “Strive,” doth not at all admit of, or allow for, delays, or that a man should neglect his own salvation; but putteth poor creatures upon preparing for the judgment, and counseleth them now to get those things that will then give them entrance into glory. This exhortation is much like these, "Be ye therefore ready also, for at such an hour as you think not, the Son of Man cometh: and they that were ready went in with him to the marriage, and the door was shut,” (Matthew 24:44; Matthew 25:10).

Second, as it is called a gate, so it is called a strait gate: “Strive to enter in at the strait gate.” By this word, Christ Jesus hath shewed unto us, that without due qualifications there is no possibility of entering into heaven; the strait gate will keep all others out.

The Gate is Narrow.

There are three things that maketh the gate narrow: (1) There is sin; (2) There is the word of the law; (3) There are the angels of God.

First, there is sin; the sin of the profane, and the sin of the professing Christian.

1. There is the sin of the profane. But this needs not be enlarged upon, because it is concluded upon at all hands, where there is the common belief of the being of God, and the judgment to come, that “the wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17).

2. There is also the sin of professors; or take it rather thus, there is a profession that will stand with an unsanctified heart and life. The sin of such will overpower the salvation of their souls. Neither will a profession be able to excuse them (Ephesians 5:3-6). The gate will be too strait for such as these to enter in thereat. A man may partake of salvation in part, but not of salvation in whole. God saved the children of Israel out of Egypt, but overthrew them in the wilderness: — “I will therefore put you in remembrance, though you once knew this, how that the Lord having saved the people out of the land of Egypt, afterwards destroyed them that believed not.” So we see that (notwithstanding their beginning) “they could not enter in, because of unbelief” (Jude 1:5; Hebrews 3:19).

Second, There is the word of the law, and that will make the gate strait also. None must go in thereat but those that can go in by the leave of the law; for though no man be, or can be, justified by the works of the law, yet unless the righteousness and holiness by which they attempt to enter into this kingdom be justified by the law, it is in vain once to think of entering in at this strait gate. Now the law justifieth not, but upon the account of Christ's righteousness; if therefore thou be not indeed found in that righteousness, thou wilt find the law lie just in the passage into heaven to keep thee out. . . .

Third, There are also the angels of God, and by reason of them the gate is strait. The Lord Jesus calleth the end of the world his harvest; and saith, moreover, that the angels are his reapers. These angels are therefore to gather his wheat into his barn, but to gather the ungodly into bundles to burn them (Matthew 13:39, 41, 49). Unless, therefore, the man that is unsanctified can master the law, and conquer angels; unless he can, as I may say, pull them out of the gate-way of heaven, himself is not to come thither for ever.

There is The Exhortation, which is, to Strive to Enter in.

We Should Strive.

“Strive to enter in at the strait gate.” These words are fitly added, for since the gate is strait, it follows that they who will enter in must strive. "Strive." This word “strive” supposeth, that great idleness is natural to professors; they think to get to heaven by lying, as it were, on their elbows. It also concludeth, that only the laboring Christian, man or woman, will get in thither. When he saith, Strive, it is as much as to say, bend yourselves to the work with all your might. And, more particularly, this word strive is expressed by several other terms; It is expressed by that word, “So run that you may obtain” (1 Corinthians 9:24, 25). It is expressed by that word, “Fight the good fight of faith, lay hold of eternal life” (1 Timothy 6:12). It is expressed by that word, “Labor not for the meat that perisheth, but for that meat that endureth to everlasting life” (John 6:27). It is expressed by that word, “We wrestle with principalities and powers, and the rulers of the darkness of this world,” (Ephesians 6:12). Therefore, when he saith, “Strive,” it is as much as to say, Run for heaven, Fight for heaven, Labor for heaven, Wrestle for heaven, or you are like to go without it.

But Why Should We Strive?

We should strive because the thing for which you are here exhorted to strive, is worth the striving for; it is for no less than for a whole heaven, and an eternity of felicity there. Strive, because otherwise the devil and hell will assuredly have thee: "He goes about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). Strive, because every lust strives and wars against thy soul. The flesh lusteth against the spirit: “Dearly beloved, I beseech you (said Peter), as strangers and pilgrims, abstain from fleshly lusts, which war against the soul,” (Galatians 5:17). Strive, because thou hast a whole world against thee. The world hateth thee if thou be a Christian; the men of the world hate thee; the things of the world are snares for thee, even thy bed and table, thy wife and husband, yea, thy most lawful enjoyments, have that in them that will certainly sink thy soul to hell, if thou dost not strive against the snares that are in them (Romans 11:9). Strive, because there is nothing of Christianity got by idleness. “Therefore be not slothful, but followers of them who through faith and patience inherit the promises”" (Romans 12:11, Hebrews 6:12).

"Strive to Enter In."

By these words also the Lord Jesus giveth sharp rebuke to those professors that have not eternal glory, but other temporal things in their eye, by all the bustle that they make in the world about religion. Some there be, what a stir they make, what a noise and clamor, with their notions and forms, they find religion hath a good trade at the end of it; or they find that it is the way to credit, repute, preferment, and the like; and therefore they strive to enter into these. But these have not the strait gate in their eye, nor yet in themselves have they love to their poor and perishing souls; wherefore this exhortation nippeth such, by predicting of their damnation.

There is the Motive which our Lord urges
to Reinforce his Exhortation.

In this motive there are several things to be minded: That there will be a disappointment to some at the day of judgment, — they will seek to enter in, and shall not be able. That not a few, but many, will meet with this disappointment; “for many will seek to enter in, and shall not be able.” This doctrine of the miscarriage of many then, it standeth upon the validity of the word of Christ: “For many, I say, will seek to enter in, and shall not be able.” Professors shall make a great heap among the many that shall fall short of heaven. “For many, I say unto you, will seek to enter in, and shall not be able.” Where grace and striving are wanting now, seeking and contending to enter in will be unprofitable then: “For many, I say unto you, will seek to enter in, and shall not be able.”



	About the Author John Bunyan (1628-1688) was one of the greatest preachers of the seventeenth century, and despite his humble beginnings and lack of formal education, has also been called "the most wonderfully gifted spiritual writer since the days of the Apostles." Next to the Bible, his Pilgrims Progress has been translated into more languages, and has passed through more editions (about four hundred), than any other book in the world. That book, along with his Grace Abounding to the Chief of Sinners and Holy War, are the records of his own deep spiritual experience, in which a profane and sinful man after a number of false conversions was wonderfully tranformed. He was later asked to preach to a small congregation, and after preaching to the brethren five years, and working at his trade (as a "tinker," one who repaired pots and pans) for the support of himself and family, he was arrested and thrown into Bedford jail twelve years (1660-1672) for "teaching men to worship God contrary to the law." During those years he continued to write, his only books being the Bible and Concordance, and Foxe's Book of Martyrs. He would have been released any day if he had promised not to preach; but he felt called of God to the work of the ministry, and he continually replied to his jailors, "If you release me today, I will preach again tomorrow." The renowned John Owen said that he would gladly relinquish all his learning for the tinker's preaching abilities. THE STRAIT GATE OR, GREAT DIFFICULTY OF GOING TO HEAVEN Plainly proving, by the Scripture, that not only the Rude and Profane, but many great Professors, will come short of that Kingdom. By John Bunyan Part 2 : AN EXPLANATION OF THE TEXT "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: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." - Matthew 7:13, 14. Table of Contents Part 1: Introduction Part 2: An Explanation of the Text Part 3: Heaven, Hell, & the Professing Christian Part 4: This Thing You Lack Part 5: Called Out From the World Part 6: Scriptural Illustrations of the Saved Part 7: Many Are Called But Few Are Chosen Part 8: Why Many May Miss Heaven Part 9: Words of Warning Part 10: Concluding Thoughts PART TWO: AN EXPLANATION OF THE TEXT To come to the particular phrases in the words, and to handle them orderly, in the words I find four things: (1) An announcement of the kingdom of heaven; (2) A description of the entrance into it; (3) An exhortation to enter into it; and, (4) A motive to enforce that exhortation. There is an Announcement of the Kingdom of Heaven. "Enter in;" into heaven, that is the meaning, where the saved are, and shall be; into heaven, that place, that glorious place, where God, and Christ, and angels are, and the souls or spirits of just men made perfect. Besides, this word, enter in, signifieth that salvation to the full is to be enjoyed only there, and that there only is external safety; all other places and conditions are hazardous, dangerous, full of snares, imperfections, temptations, and afflictions, but there all is well; there is no devil to tempt, no desperately wicked heart to deliver us up, no deceitful lust to entangle, nor any enchanting world to bewitch us: there all shall be well to all eternity. This should teach us, not only to read, but to attend in reading; not only to read, but to lift up our hearts to God in reading; for if we be not heedful, if he gives us not light and understanding, we may easily pass over. There is A Description of the Entrance into it. *It is Described Using A Double Metaphor.* *First, It is set forth by the metaphor of a gate.* A gate, you know, is of a double use; it is to open and shut, and so, consequently, to let in or to keep out; and to do both these at the season. So then the entrance into heaven is called a gate, to shew there is a time when there may be entrance, and there will come a time when there shall be none; and indeed this is a chief truth contained in the text: “Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able.” This door is Jesus Christ, as also himself doth testify, saying, "I am the door," etc. (Acts 14:27; John 10:9). By this door men enter into God's favor and mercy, and find forgiveness through faith in his blood, and live in hope of eternal life; and therefore himself also said, “I am the door, by me if any man enter in, he shall be saved,” that is, received to mercy, and inherit eternal life. *Christ, by this exhortation, “Strive,”* doth not at all admit of, or allow for, delays, or that a man should neglect his own salvation;** but putteth poor creatures upon preparing for the judgment, and counseleth them now to get those things that will then give them entrance into glory. This exhortation is much like these, "Be ye therefore ready also, for at such an hour as you think not, the Son of Man cometh: and they that were ready went in with him to the marriage, and the door was shut,” (Matthew 24:44; Matthew 25:10). *Second, as it is called a gate, so it is called a strait gate:* “Strive to enter in at the strait gate.” By this word, Christ Jesus hath shewed unto us, that without due qualifications there is no possibility of entering into heaven; the strait gate will keep all others out. *The Gate is Narrow.* There are three things that maketh the gate narrow: (1) There is sin; (2) There is the word of the law; (3) There are the angels of God. *First, there is sin;* the sin of the profane, and the sin of the professing Christian. 1. There is the sin of the profane. But this needs not be enlarged upon, because it is concluded upon at all hands, where there is the common belief of the being of God, and the judgment to come, that “the wicked shall be turned into hell, and all the nations that forget God” (Psalm 9:17). 2. There is also the sin of professors; or take it rather thus, there is a profession that will stand with an unsanctified heart and life. The sin of such will overpower the salvation of their souls. Neither will a profession be able to excuse them (Ephesians 5:3-6). The gate will be too strait for such as these to enter in thereat. A man may partake of salvation in part, but not of salvation in whole. God saved the children of Israel out of Egypt, but overthrew them in the wilderness: — “I will therefore put you in remembrance, though you once knew this, how that the Lord having saved the people out of the land of Egypt, afterwards destroyed them that believed not.” So we see that (notwithstanding their beginning) “they could not enter in, because of unbelief” (Jude 1:5; Hebrews 3:19). *Second, There is the word of the law, and that will make the gate strait also. None must go in thereat but those that can go in by the leave of the law; for though no man be, or can be, justified by the works of the law, yet unless the righteousness and holiness by which they attempt to enter into this kingdom be justified by the law, it is in vain once to think of entering in at this strait gate. Now the law justifieth not, but upon the account of Christ's righteousness; if therefore thou be not indeed found in that righteousness, thou wilt find the law lie just in the passage into heaven to keep thee out. . . . Third, There are also the angels of God, and by reason of them the gate is strait. The Lord Jesus calleth the end of the world his harvest; and saith, moreover, that the angels are his reapers. These angels are therefore to gather his wheat into his barn, but to gather the ungodly into bundles to burn them (Matthew 13:39, 41, 49). Unless, therefore, the man that is unsanctified can master the law, and conquer angels; unless he can, as I may say, pull them out of the gate-way of heaven, himself is not to come thither for ever. There is The Exhortation, which is, to Strive to Enter in.* *We Should Strive.* “Strive to enter in at the strait gate.” These words are fitly added, for since the gate is strait, it follows that they who will enter in must strive. "Strive." This word “strive” supposeth, that great idleness is natural to professors; they think to get to heaven by lying, as it were, on their elbows. It also concludeth, that only the laboring Christian, man or woman, will get in thither. When he saith, Strive, it is as much as to say, bend yourselves to the work with all your might. And, more particularly, this word strive is expressed by several other terms; It is expressed by that word, “So run that you may obtain” (1 Corinthians 9:24, 25). It is expressed by that word, “Fight the good fight of faith, lay hold of eternal life” (1 Timothy 6:12). It is expressed by that word, “Labor not for the meat that perisheth, but for that meat that endureth to everlasting life” (John 6:27). It is expressed by that word, “We wrestle with principalities and powers, and the rulers of the darkness of this world,” (Ephesians 6:12). Therefore, when he saith, “Strive,” it is as much as to say, Run for heaven, Fight for heaven, Labor for heaven, Wrestle for heaven, or you are like to go without it. *But Why Should We Strive?* We should strive because the thing for which you are here exhorted to strive, is worth the striving for; it is for no less than for a whole heaven, and an eternity of felicity there. Strive, because otherwise the devil and hell will assuredly have thee: "He goes about like a roaring lion, seeking whom he may devour” (1 Peter 5:8). Strive, because every lust strives and wars against thy soul. The flesh lusteth against the spirit: “Dearly beloved, I beseech you (said Peter), as strangers and pilgrims, abstain from fleshly lusts, which war against the soul,” (Galatians 5:17). Strive, because thou hast a whole world against thee. The world hateth thee if thou be a Christian; the men of the world hate thee; the things of the world are snares for thee, even thy bed and table, thy wife and husband, yea, thy most lawful enjoyments, have that in them that will certainly sink thy soul to hell, if thou dost not strive against the snares that are in them (Romans 11:9). Strive, because there is nothing of Christianity got by idleness. “Therefore be not slothful, but followers of them who through faith and patience inherit the promises”" (Romans 12:11, Hebrews 6:12). *"Strive to Enter In."* By these words also the Lord Jesus giveth sharp rebuke to those professors that have not eternal glory, but other temporal things in their eye, by all the bustle that they make in the world about religion. Some there be, what a stir they make, what a noise and clamor, with their notions and forms, they find religion hath a good trade at the end of it; or they find that it is the way to credit, repute, preferment, and the like; and therefore they strive to enter into these. But these have not the strait gate in their eye, nor yet in themselves have they love to their poor and perishing souls; wherefore this exhortation nippeth such, by predicting of their damnation. There is the Motive which our Lord urges to Reinforce his Exhortation. In this motive there are several things to be minded: That there will be a disappointment to some at the day of judgment, — they will seek to enter in, and shall not be able. That not a few, but many, will meet with this disappointment; “for many* will seek to enter in, and shall not be able.”* This doctrine of the miscarriage of many then, it standeth upon the validity of the word of Christ: “For many, I say, will seek to enter in, and shall not be able.” Professors shall make a great heap among the many that shall fall short of heaven. “For many, I say unto you, will seek to enter in, and shall not be able.” Where grace and striving are wanting now, seeking and contending to enter in will be unprofitable then: “For many, I say unto you, will seek to enter in, and shall not be able.”