Narrow (4728) (stenos - derivation uncertain - one source says from histemi = to stand, Vine says from root sten- as in stenazo = to groan) pictures obstacles standing close to each other. The meaning is restricted, less than standard width, limited in size, a small breadth or width in comparison to length. Limited in extent, amount or scope as a narrow gorge between high rocks. Stenos comes from a root that means “to groan,” as from being under pressure, and is used figuratively to represent a restriction or constriction. Vine comments that the gate which provides the entrance to eternal life (is) narrow because it runs counter to natural inclinations, and “the way” is similarly characterized; Jesus by using this figure of speech is saying that choosing for Him is not the popular nor the easy way! In Mt 7:14 this adjective stenos modifies "the way", so that both the gate and the way are narrow. There are only 3 NT uses of stenos, here in Luke and twice in Matthew... Enter (aorist imperative = Command to do this now! Don't delay! Conveys a sense of urgency.) by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. 14 For the gate is small, and the way is narrow that leads to life, and few are those who find it. (Mt 7:13, 14-note) Stenos - 16x in the non-apocryphal Septuagint (LXX)- Nu 22:26; 1Sa 23:14, 19, 29; 24:22; 2Sa 24:14; 2Ki 6:1; 1Chr 21:13 (Figurative use - "I am in great distress"); Job 18:11; 24:11; Pr 23:27; Isa 8:22; 30:20; 49:20; Jer 30:7; Zech 10:11. Several of the OT uses are used to translate "stronghold". Numbers 22:26 The Angel of the LORD went further, and stood in a narrow (Hebrew = tsar = narrow, tight; Lxx = stenos) place where there was no way to turn to the right hand or the left. 25 When the donkey saw the Angel of the LORD, she pressed herself to the wall and pressed Balaam's foot against the wall, so he struck her again. 2 Samuel 24:14 Then David said to Gad, "I am in great distress (Hebrew = tsarar = to suffer distress; Lxx = stenos). Let us now fall into the hand of the LORD for His mercies are great, but do not let me fall into the hand of man." Jeremiah 30:7 'Alas! for that day is great, There is none like it; And it is the time of Jacob's distress (Heb = tsarah = trouble, distress, calamity, anguish, state of very unfavorable circumstance, with a focus on the emotional pain and distress of the situation Dt 31:17 Jer 4:31; Lxx = stenos) but he will be saved from it. Comment: Jacob's Distress or Trouble describes a period of time, specifically the last 3.5 years of Daniel's Seventieth Week, which Jesus designated as Great Tribulation (Mt 24:21, cp Mk 13:19, Re 7:14-note). During this time the Antichrist ("Beast" of Rev 13, "Little Horn of Daniel 7") will be allowed by God and empowered by Satan (Rev 13:4-note, Rev 13:5-note where 42 months = 3.5 years) to have essentially "free reign" on the earth and will attempt to destroy the Jews in the greatest "holocaust" the world has ever seen. And yet in the midst of this horrible time to come, God makes the sure promise that He will save Jacob from it or out of it, which is a prophecy of the Messiah's return to deliver Israel (see Ro 11:25,26, 27-note cp Zech 13:8, 9). H A Ironside cautions us to remember that Jesus is not saying that we are to be saved by our own efforts, for by these we would never be saved at all; but we must be in earnest (ardent in pursuit, eager to obtain, having a longing desire) when the door to life stands open, and we are invited to enter in. We must be sure that we heed (regard with care, give close and careful attention, attend to) the gracious invitation and do not pass carelessly by, lest we find at last that we have lost our opportunity...We may well take these warning words to our hearts today for they are intended for us as truly as for the people of Israel of old. The door into the kingdom of God still stands open, but it is a narrow door. None can pass through that door with their sins upon them. But as Christ Himself is the Door (Jn 10:9), we may find in Him deliverance from our sins, and thus enter into the way of life. The narrow way is that of subjection (state of being under the authority or control) to Christ; a way that involves denial of self (cp Mk 8:34, 35) and recognition of our responsibility to live for Him Whose grace alone can save us. I plead with you to give heed to the words of our Lord, “Strive to enter in at the strait gate.” Do not let anything keep you from making sure of your eternal salvation. (cp 2Pe 1:10, 11-note) But be like the man in Bunyan’s Pilgrim’s Progress, who, when he heard of the impending destruction of the city in which he lived and learned that life was to be found only through entering the wicket (small) gate, refused to be turned aside by any of his own townspeople, and putting his fingers in his ears, ran from them crying, “Life! Life! Eternal Life!” (Ed: Indeed a picture of a man "striving" to enter the wicket gate!) and so made his way toward the shining light pointed out to him by Evangelist (see Pilgrim's Progress by John Bunyan -Part 1, Stage 1 - scroll down to subheading entitled "Evangelist directs him."). (Addresses on the Gospel of Luke. Neptune, NJ: Loizeaux Brothers) David Guzik comments that The way is narrow. We can’t bring our self-centeredness, pride, lusts, hate or especially our own righteousness. As the famous hymn Rock of Ages says: Nothing in my hand I bring, Simply to Thy Cross I cling. Strive to enter: Therefore, we must strive (the word is literally "agonize") in order to lay these things aside and come in. The Greek word for strive has "the idea of a struggle or prize-fight." (Bruce) Strive to enter through the narrow door is not a call to save yourself by good works. Good works are not the right door. You can strive to enter all your life long, but if it isn’t at the right door, it makes no difference. Jesus Himself is the door (Jn 10:9). He is the (only) door. Then why must we strive to enter? Because there are many obstacles in the way. The world is an obstacle. The devil is an obstacle. But probably the worst obstacle is your own flesh. (Luke 13 Commentary) Kent Hughes writes that the image of the narrow door... suggests the moral posture of the person who would strive to enter the kingdom. I. H. Marshall notes that “the imagery is akin to that of a camel passing through the needle’s eye, and suggests the difficulty of facing up to the demands of Jesus in self-denial.” The passage to Heaven is not through the great portal of a palace, but a narrow, low door through which one must humbly squeeze. And after entering, the road remains narrow, as Jesus explained when he preached at another time: “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” (Mt 7:13, 14-note). Few people are willing to assume the humble posture and to shed what is necessary to get through the gate, and few are willing to tread the narrow road. (Ibid) Darrell Bock writes that... The verb “make every effort” (agonizesthe) speaks of laboring to get in. This implies that there is a specific route by which to enter; that is why Jesus mentions a narrow door and sets forth what it is. Those who fail to enter by that door, even though they desire to get in, will not succeed. Once the door is shut, it will be too late. For individuals, the door shuts at death—if not before, because of the hardness of one’s heart (Ed Comment: See repeated warning in Hebrews to not harden one's heart = He 3:8-note, He 3:15-note, He 4:7-note, cp Jn 12:40 quoting Is 6:10-note which speaks of Divine "judicial" hardening - i.e., you continue to refuse to listen to God and finally He delivers a "judicial" hardening so you can no longer hear! Frightening, mysterious thought - God's sovereign hardening and yet not to be divorced from human responsibility and culpability! Woe!). (Bock, D. L. The NIV Application Commentary: Luke: Zondervan) (Logos) Spurgeon encourages us to... not be ashamed of being called Puritanical, precise, and particular (in regard to the fact that the way of salvation is narrow)....It is a way of self-denial, it is a way of humility, it is a way which is distasteful to the natural pride of men; it is a precise way, it is a holy way, a strait way, and therefore men do not care for it. They are too big, too proud, to go along a narrow lane to heaven; yet this is the right way. (Commenting on the related passage in Mt 7:13-note Spurgeon notes that) There are many broad ways, as Bunyan says, that abut upon it; but you may know them by their being broad, and you may know them by their being crowded. The Christian man has to swim against the current; he has to do more than that, he has to go against himself, so narrow is the road (Ed: And so narrow is the door!); but if you wish to go down to perdition, you have only to float with the stream, and you can have any quantity of company that you like....Do not be ashamed of being called narrow. (cp 2Ti 1:8-note, 2Ti 1:12-note) Do not be ashamed of being supposed to lead a life of great precision and exactness. There is nothing very grand about breadth, after all. And I have noticed one thing: the "broadest" men I have ever met with in the best sense have always kept to the narrow way, and the "narrowest" people I know are those who are so fond of the broad way. Steven Cole comments... Salvation requires our earnest effort because the door is narrow and exclusive, not wide and all-inclusive. Strive comes from a Greek word used of athletic contests and of war. Obviously, it implies a great deal of effort. You don’t win wars or athletic contests by being passive. You never see an athlete receiving the gold medal, who says, “I had never worked out or run in a race until a few weeks ago. I thought it would be fun, so here I am.” Every athlete who wins strives to win. He invests great energy and effort into winning. It is not an accident if he wins. It is the result of deliberate and sustained effort. Not everyone receives the prize. Only a few are winners. The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into the same place, so that you can take your pick. There is one and only one door, which is Jesus Christ. He alone is the way, the truth, and the life. No one comes to the Father except by Him (John 14:6). The entrance is narrow and exclusive, not broad and all-inclusive. There isn’t one great big door that’s easy to find and stroll through without thinking about it. There is one narrow door. You might not like the fact that it is narrow. You may think that it’s too exclusive. You may say, “I believe that God is loving and that He will accept everyone who tries to do his best. I believe that all sincere people will get through the door.” But, the fact is, according to Jesus it is narrow, not wide. He made it narrow without checking with us for our ideas about how wide it should be. Whether you like it or not, Jesus claimed to be the only way to God. You can either enter through the narrow door, which is Christ alone, or you can invent a broad door that includes many ways to God, and thus contradict what Jesus Himself said. Jesus is asking, “Are you striving to enter the narrow door? Are you making your salvation a matter of deliberate and sustained effort? Are you sure that you’re entering the narrow door as defined by Jesus and not a broad door of your own choosing?” You say, “Whoa! I thought that salvation is a free gift, received simply by grace through faith, not a matter of our effort. How does this harmonize with striving for it?” Jesus isn’t talking about salvation by works or human effort. But He is talking about our attitude toward it. Those who are only mildly interested about salvation will not obtain it. Those who view salvation as an interesting topic for discussion are missing the point. Those who say, “I believe that all roads lead to God and all good people will go to heaven” are engaging in human speculation, but they are not submitting to Jesus’ divine revelation. They are putting their thoughts about being open-minded and tolerant above Jesus’ words that the door is narrow. The salvation of your eternal soul should not be a casual subject that is good for an occasional stimulating theological discussion! It ought to consume your attention. It shouldn’t be a matter of mild interest that elicits a halfhearted response. You need to take great pains to make sure that you have entered the narrow door. Jesus doesn’t say, “Stroll through the big door sometime when you’re not doing anything else and check it out.” He says, “Strive to enter by the narrow door.” Again, picture the Olympic athlete. He makes winning the gold medal the focus of his life. Everything he does is controlled by his goal of winning the gold. He won’t eat anything that is not good for him, because it might hinder his muscles from performing at their maximum on the day of the race. He doesn’t go to parties and stay up late the night before, because he wants to be rested and ready to give everything to the race. He will refrain from engaging in fun activities that his other friends enjoy, such as skiing or playing softball, because he doesn’t want to break his leg or tear his ligaments. He is disciplined to work out for hours, often when his body is screaming, “That’s enough!” because he wants to win. That’s the kind of attitude that we should have toward our own salvation, according to Jesus. It shouldn’t be a nice thing to think about every once in a while when you don’t have anything better to do. It should be on your mind every day. It should govern everything you do. It should determine how you spend your time, your money, and your leisure hours. You must strive to enter because the door is narrow. It’s not a great big wide door that you can wander into without thinking about it. You must be earnest to make sure that Christ alone is your hope of salvation. (Luke 13:22-30 The Narrow Door) Jesus Sinners Doth Receive Jesus sinners doth receive; Oh, may all this saying ponder Who in sin’s delusions live And from God and Heaven wander! Here is hope for all who grieve— Jesus sinners doth receive. Come, ye sinners, one and all, Come, accept His invitation; Come, obey His gracious call, Come and take His free salvation! Firmly in these words believe: Jesus sinners doth receive. Oh, how blest it is to know: Were as scarlet my transgression, It shall be as white as snow By Thy blood and bitter Passion; For these words I now believe: Jesus sinners doth receive. FOR MANY, I TELL YOU, WILL SEEK TO ENTER AND WILL NOT BE ABLE: hoti polloi, lego (1SPAI) humin, zetesousin (3PFAI) eiselthein (AAN) kai ouk ischusousin (3PFAI) (For: Pr 1:24 25 26 27 28 14:6 21:25 Ec 10:15 Isa 1:15 58:2 3 4 Eze 33:31 Mk 6:18 19 20 Jn 7:34 8:21 13:33 Ro 9:31 32 33 10:3) For - Introduces the first portion of Jesus' explanation for their need to strive to enter. He explains that they will not be able to enter. Many (pollus) means just that - not a few but a large number of souls. In Mt 7:13-note Jesus clearly warned that there would be many who would enter through the wide gate and travel the broad highway which ended in utter, eternal ruin and loss of all purpose for which they were originally created (see apoleia) I tell you - You is in the plural which indicates that Jesus is addressing this not just to the one who ask the question in Lk 13:23 but to the entire audience. Bob Utley comments that this... that many of those who thought they were certain of entrance into the kingdom will be surprised (cf. Lk 13:28; Mt 8:12). This is a shocking verse for legalists of all ages and cultures. Salvation is not human effort, but a response of personal faith to God’s gift and provision—Jesus (cf. Jn 10:1-18 14:6). Will seek (2212) (zeteo) means to try to learn location of something often by movement from place to place in process of searching. Try to find by searching for what is lost. Zeteo describes man's search for God (Acts 17:27). There is a seeking which Jesus commends but it is before the door is shut... Matthew 6:33-note "But (contrast with Mt 6:32) seek (present imperative) first His kingdom (and by "default" the King of that kingdom, Christ Jesus) and His righteousness (Which He gives as a gift by grace to those who place their trust in His perfect righteousness and substitutionary atonement), and all these things will be added to you. Norval Geldenhuys comments that When once the gate is shut and the time of grace has expired, many will attempt to enter, but then they will not be able to do so, for it will then be for ever too late. (Commentary on the Gospel of Luke: The New International Commentary on the Old and New Testament. Eerdmans Publishing Co) Not (ou) - This signifies absolute negation sounding the death knell of finality when the door is shut! C H Spurgeon... Now is the accepted time, but ere long the day of grace and of this mortal life will end, and then it will be too late to seek for mercy. (Spurgeon, C. H. 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