[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]
Second. As we have here an intimation of the kingdom of heaven, we have a description of the entrance into it, and that by a double similitude: I. It is called a gate; II. A strait gate—"Strive to enter in at the strait gate."
[It is called a gate.]
I. It is set forth by the similitude 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; as he said, "Let not the gates of Jerusalem be opened until the sun be hot"; and again, "I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath." (Neh 7:3, 13:19,20) And so you find of this gate of heaven when the five wise virgins came, the gate was opened; but afterward came the other virgins, and the door was shut. (Matt 25) So then, the entrance into heaven is called a gate, to show 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." I read in the Scriptures of two gates or doors, through which they that go to heaven must enter.
1. There is the door of faith, the door which the grace of God hath opened to the Gentiles. This door is Jesus Christ, as also himself doth testify, saying, "I am the door," &c. (John 10:9, Acts 14:27) By this door men enter into God's favor and mercy, and find forgiveness through faith in his blood, and live in the hope of eternal life; and therefore himself also hath said, "I am the door; by me, if any man enters in, he shall be saved"; that is, received to mercy, and inherit eternal life. But,
2. There is another door or gate—for that which is called in the text a gate is twice in the next verse called a door—there is, I say, another gate, and that is the passage into the very heaven itself; the entrance into the celestial mansion-house, and that is the gate mentioned in the text, and the door mentioned twice in the verse that follows. Jacob called this when he said Bethel was the house of God, and this is the gate of heaven; that is, the entrance, for he saw the entrance into heaven. One end of Jacob's ladder stands in Bethel, God's house, and the other reaches the gate of heaven. (Gen 28:10-17) Jacob's ladder was the figure of Christ, which was not the gate of heaven but the way from the church to that gate he saw above at the top of the ladder. (Gen 28:12, John 1:51) But again, that the gate in the text is the gate or entrance into heaven, consider—
(1.) It is that gate that lets men into or shuts men out of that place or kingdom where Abraham, Isaac, and Jacob are, which place is that paradise where Christ promised the thief that he should be that day, that he asked to be with him in his kingdom; it is that place into which Paul said he was caught when he heard words unlawful or impossible for a man to utter. (Luke 13:28, 23:42, 2 Cor 12:1-6)
Quest. But is not Christ the gate or entrance into this heavenly place?
Answ. He is he without whom no man can get thither, because by his merits men obtain that world, and also because he, as the Father, is the donor and disposer of that kingdom to whom he will. Further, this place is called his house, and himself the Master of it—"When once the Master of the house is risen up and hath shut to the door." (Luke 13:25) But we use to say, that the master of the house is not the door. Men enter into heaven, then, by him, not as he is the gate, or door, or entrance, into the celestial mansion-house, but as he is the giver and disposer of that kingdom to them whom he shall count worthy because he hath obtained it for them.
(2.) That this gate is the very passage into heaven, consider the text hath special reference to the day of judgment, when Christ will have laid aside his mediatory office, which before he exercised for the bringing to the faith his own elect; and will then act, not as one that justified the ungodly, but as one that judged sinners. He will now be risen from the throne of grace, shut up the door against all the impenitent, and will be set upon the throne of judgment to proceed with ungodly sinners.
Object. But Christ bids strive: "Strive" now "to enter in at the strait gate"; but if that gate be as you say, the gate or entrance into heaven, then it should seem that we should not strive till the day of judgment, for we shall not come at that gate till then.
Answ. Christ, by this exhortation, Strive, &c., doth not at all admit of, or countenance delays, or that a man should neglect his own salvation; but put poor creatures upon preparing for the judgment, and counseled them now to get those things that will then give them entrance into glory. This exhortation is much like these: "Therefore be ye also ready, for in such an hour as ye think not the Son of man cometh.—And they that were ready went in with him to the marriage, and the door was shut." (Matt 24:44, 25:10)
So that when he saith, "Strive to enter in," it is as if he should say, Blessed are they that shall be admitted another day to enter into the kingdom of heaven. Still, they that shall be counted worthy of so unspeakable a favor must be prepared and fitted for it beforehand. Now, the time to be fitted is not the day of judgment but the day of grace; not then, but now. Therefore, strive now for those things that will give you entrance into the heavenly kingdom. But,
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