In Augustine’s treatise De Spiritu et Littera (“On the Spirit and the Letter”), he addresses the critical theological issues of grace, human will, and the law. He confronts the ideas propagated by Pelagianism, a doctrine that downplays original sin and emphasizes human free will. Written around 412 AD, this work is part of Augustine’s broader effort to clarify the nature of divine grace and its necessity in human salvation. Moreover, his writing responds to the Pelagian controversy, in which Pelagius and his followers argued that humans could achieve righteousness through their efforts without divine aid. Augustine counters this by stressing that human nature, tainted by original sin, is incapable of achieving true righteousness without God’s grace. He asserts that the law, given through Moses, reveals sin but cannot save humanity from its consequences.
Law and Grace
Rest on the Flight into Egypt. Rembrandt.
Central to Augustine’s argument in De Spiritu et Littera is the distinction between the law (the letter) and grace (the spirit). The law, according to Augustine, serves to convict humans of their sins and demonstrates their need for divine intervention. However, it lacks the power to enable obedience. Only the Holy Spirit can transform the human heart, instilling the love and ability to fulfill God’s commandments. Thus, the law reveals the standard of righteousness, while grace empowers one to live according to that standard.
Augustine emphasizes the presence and work of the Holy Spirit in renewing the human will and enabling genuine righteousness. He argues that human efforts are doomed to fail without the Spirit’s intervention. The Holy Spirit writes God’s law on believers’ hearts, enabling them to act out of love rather than fear. This internal transformation contrasts with the external observance of the law, which Pelagius and his followers emphasized.
Faith and Grace
A key theme in De Spiritu et Littera is the nature of faith and its relationship to grace. Augustine argues that faith itself is a gift from God, not a product of human effort. This faith, bestowed by grace, consoles and encourages the terrified mind, as opposed to the mere knowledge possessed by the ungodly. Augustine insists that this faith is transformative, leading to a confident trust in God’s promises and the assurance of salvation.
This brings up the question: What written work did Augustine admonish his readers concerning the word “faith” to teach them that the term “faith” is accepted in the Scriptures, not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind (Augsburg Confession, Article 20 [26])?
In Chapter 11 of “On the Spirit and the Letter,” Augustine discusses the nature of faith and its role in the life of a believer. He contrasts the mere intellectual assent, which even the ungodly can possess, with the deeper, comforting confidence that true faith provides. This confidence (con-fide is Latin for “with faith”) is a gift of the Holy Spirit, which brings consolation and encouragement to the believer, especially in times of fear and distress.
Here is an excerpt that captures Augustine’s teaching on this matter:
“For to believe is nothing other than to think with assent… And thus they distinguish faith from that knowledge which is possessed even by the devils, for whom it is not conducive to salvation.”
So Augustine emphasizes that true faith involves a trusting confidence in God’s promises and the work of Christ rather than mere knowledge or intellectual assent. This faith is transformative, bringing peace and assurance to the believer’s heart. He further argues against the Pelagian view that human effort alone, without divine grace, is sufficient for salvation. He emphasizes the necessity of divine grace for true faith and righteousness.
Significance
Augustine’s clarification of the nature of faith as both trust and confidence, rather than mere knowledge, has had a lasting impact on reformed theology centered upon biblical doctrine. It highlights the experiential and relational aspects of faith, which involve a deep reliance on God’s grace and a personal relationship with Him. By addressing this in On the Spirit and the Letter, Augustine provides a fuller understanding of faith that distinguishes it from mere intellectual belief to cement its purpose in the believer’s spiritual life and assurance.
He further calls for a humble recognition of human limitations and a deep reliance on God’s grace. This theological perspective fosters a life of prayer, seeking continual renewal by the Holy Spirit. To include insights that encourage believers to view their moral efforts as responses to divine grace rather than attempts to earn favor with God. Particularly in understanding the dynamics of law, grace, and human will. Augustine is adamant about the total inability of humans to achieve righteousness on their own. He illustrates that even the desire to do good originates from God’s grace. By emphasizing human dependency on divine presence, Augustine highlights the futility of Pelagianism, which wrongly asserts human sufficiency.
This doctrine of dependence makes clear the necessity of grace for any truly good action. His articulation of the necessity of grace for true righteousness and the transformative work of the Holy Spirit continues to resonate in theological discussions. Augustine’s work not only countered Pelagianism in his time but also laid foundational principles for future theological developments, stressing the indispensable role of divine grace in the life of every believer.
In “All of Grace,” Charles Haddon Spurgeon, the renowned 19th-century Baptist preacher, offers a timeless exploration into the heart of Christian theology: the doctrine of grace. Not merely a theoretical exposition for academic theologians, this book aims to reach the ordinary person, the doubting soul, and the skeptical mind. It offers not just theological insight, but also spiritual nourishment and existential hope. Its pages unfold as a grand narrative that tells the story of God’s unmerited favor towards humanity—His grace—and its implications for faith, repentance, and eternal life.
Introduction
Spurgeon opens this book with a dual aim. First, he seeks to explicate the doctrine of grace in a way that is accessible, relatable, and deeply rooted in Scripture. Second, he wishes to guide the reader toward a personal experience of that grace. The heart of his message is simple yet profound: Salvation is a free gift from God, extended to all, regardless of their moral, social, or spiritual status. It’s a gift that can be accepted or rejected, but one that requires no prerequisites other than a sincere and humble heart.
As one of the most influential Christian preachers in history, Spurgeon was deeply concerned with the tendency in his time (and arguably in ours) to misconstrue grace as something to be earned or purchased. His message was radical in its time and remains so today: that all human attempts to earn God’s favor are futile. Salvation cannot be obtained through good deeds, moral uprightness, or religious rituals. It is a gift of God, freely given and freely received.
In “All of Grace,” Spurgeon sets out to dispel misunderstandings, counter legalism, and offer a clear path to understanding what it means to be saved by grace through faith. The book is a sequence of carefully crafted chapters that consider the different facets of grace. Starting from its general conception and delving into its specific applications—such as the role of faith, the importance of repentance, and the assurance of salvation—Spurgeon makes a compelling case for the transformative power of divine grace. Each chapter serves as a spiritual waypoint, guiding the reader closer to the heart of God.
This work is not merely theological; it is deeply pastoral. It is as if Spurgeon is extending his pulpit beyond the walls of the Metropolitan Tabernacle in London, reaching out to each reader individually. The tone is conversational but earnest, akin to a heart-to-heart talk between a wise pastor and a curious, perhaps troubled, parishioner. Spurgeon addresses the questions, fears, and doubts that often plague those who grapple with the issues of sin, salvation, and eternal destiny. He does so with the clarity, empathy, and wisdom of someone who himself has experienced the transforming power of God’s grace.
The book also serves as a guide for those who are either on the fence about Christianity or have perhaps backslidden in their faith. It’s a clarion call to return to the simplicity and purity of the Gospel message. For those who are already believers, it offers deep theological insights that fortify faith and provoke thoughtful reflection. It reaffirms the core belief that at the heart of Christianity is a God of love who offers grace abundantly and unconditionally.
So, as you embark on this spiritual journey through the pages of “All of Grace,” prepare for both an intellectual and emotional odyssey. This isn’t just a book; it’s an invitation—an invitation to examine your beliefs, confront your fears, and ultimately, to experience the boundless grace of God. Whether you are a skeptic looking for answers, a believer seeking to deepen your understanding, or a seeker on the threshold of faith, this book has something for you. By its conclusion, you are likely to find that you’ve not merely gained information but have encountered grace itself—an encounter that could well change your life for eternity.
Part One
Charles Spurgeon’s classic work, “All of Grace,” begins with a chapter that serves as a compelling invitation into the world of Christian faith, setting the foundational tone for the entire book. In this opening chapter, Spurgeon aims to reach those who feel distant from God, estranged by their own failures and imperfections, or intimidated by the complexities of religious doctrine. He wastes no time in getting to the heart of the Christian message: grace.
The section can be seen as an elaborate tapestry, woven with threads of theology, personal invitation, and profound empathy. Spurgeon acknowledges that many people view God as a harsh judge, keeping score of human shortcomings. But he counters this image with the biblical understanding of God as a loving, compassionate Father who offers salvation freely through His grace. He argues that grace is not something that can be earned; it’s a free gift from God. It is, in essence, unmerited favor, offered to all who would receive it.
Spurgeon crafts his words to be as inclusive as possible. He wants the reader to understand that grace is available to everyone, not just a select few who have attained some level of spiritual or moral excellence. In doing so, he breaks down complex theological constructs into simple, relatable terms. The point is clear: if you think you’re unworthy of God’s love, then you’re precisely the person God wants to extend His grace to.
The chapter serves as a rebuttal to the notion that we can earn our way into heaven through good deeds or moral living. Spurgeon points out the futility of such efforts. Even if one were to live a relatively righteous life, it would still fall short of God’s perfect standard. Thus, the only pathway to salvation and a reconciled relationship with God is through accepting His grace, which was made possible through the sacrifice of Jesus Christ on the cross. God’s offer is simple and straightforward; it’s humans who often make it complicated. Therefore, he encourages the reader to come with a humble, open heart and to receive the gift that God offers freely.
Spurgeon achieves a rare balance between theological depth and accessible simplicity. He invites the reader into a relationship with God that is both deeply spiritual and intensely practical. He reframes our understanding of God from a stern taskmaster to a loving Father, eager to extend His grace to all, regardless of their past or present circumstances.
“All of Grace” serves as both an invitation and a foundation. It invites the reader to step into a relationship with God based entirely on His grace, not on human merit. And it lays the theological groundwork for the rest of the book, where Spurgeon explores the many facets of this grace that is so central to the Christian faith. It’s a chapter designed not just to inform, but to transform, steering the reader away from legalism and moralism, and directing them toward the open arms of a gracious God.
Part Two
“All of Grace” deepens the conversation initiated in the opening chapter, moving from the broad concept of grace to the specifics of faith. Spurgeon is acutely aware that the notion of grace alone, without human merit, is not just theologically complex but also emotionally charged. Many people struggle with the idea that something so monumental as eternal salvation could be given freely, without conditions. Spurgeon addresses this by elaborating on the critical role of faith in the process of receiving God’s grace.
Spurgeon begins the chapter by reiterating the urgency of the subject matter. He reminds the reader that the stakes are incredibly high: we are talking about eternal life or eternal death. Yet, the crux of his message is reassuring. Salvation, he insists, comes by faith, and faith is not a work; it is not something we do but rather something we receive.
Spurgeon goes on to deconstruct misunderstandings about faith. Faith is not, he explains, a complicated theological concept that requires intellectual gymnastics to understand. Neither is it a quality that only a select few can muster. Faith is simple trust in the promises of God and the work of Jesus Christ. Spurgeon argues that just as a drowning man would grasp a lifebuoy thrown toward him, so too does faith grasp the salvation offered by God. The key, he points out, is not the strength of one’s grip but the effectiveness of the lifebuoy itself. In the same way, the efficacy of faith lies not in our ability to believe strongly but in the object of our faith: Jesus Christ.
Throughout the chapter, Spurgeon employs vivid metaphors and analogies to make his point. He likens faith to the open hand that receives a gift or the open mouth that consumes nourishment. Faith, he says, is as natural and essential as breathing, yet people often complicate it by conflating it with works or making it a pre-condition for God’s grace.
Spurgeon also directly addresses the skeptic and the self-doubting individual. To those who say they cannot muster faith, Spurgeon posits that the very recognition of one’s inability is the beginning of faith. The realization that one cannot save oneself and needs a Savior is the first step in receiving grace through faith. He assures readers that faith is not an enormous task; it is not scaling the heights but merely looking to Jesus, the author and finisher of faith. Moreover, Spurgeon reiterates that faith and grace are inextricably linked. Faith is the mechanism by which we receive the grace that God has freely given. It is both the simplest and the most profound act, stripping away human pretensions of merit and acknowledging total dependence on God for salvation. It is a humble act, but it leads to the unimaginable glory of eternal life.
“All of Grace” serves as a comprehensive treatise on the nature and role of faith in the Christian doctrine of salvation. It removes the barriers and misunderstandings that often make faith seem complicated or elusive, presenting it instead as a simple yet profound act of trust in the promises of God and the redemptive work of Jesus Christ. Spurgeon guides the reader from the abyss of human inadequacy to the pinnacle of divine grace, making it clear that while the meaning of faith may be a mystery, it is not an impossibility. It’s an invitation to rest in the assurance that salvation is, indeed, all of grace.
Part Three
Charles Spurgeon continues to build on the themes of grace and faith, delving into the transformative power of repentance. While the initial sections focus on the simplicity and accessibility of God’s grace, this section examines the role of repentance as a pivotal moment that bridges the human soul with divine grace. Spurgeon argues that repentance is not a meritorious act that earns God’s favor but is itself a grace-infused experience leading to a transformed life.
Spurgeon opens the section by acknowledging a common misconception: that repentance is a sorrowful, almost punishing act, rooted in guilt and shame. He reframes it as not merely a feeling but an action—a turning away from sin and a turning toward God. It’s a profound change of mind, a reorientation of the soul, catalyzed and sustained by God’s grace. Repentance is not merely feeling bad about one’s sins, but decisively moving away from them and toward God. He emphasizes that repentance is not an isolated event but a journey, an ongoing process that continues throughout the Christian life. Yet, the genesis of repentance often comes in a moment of deep conviction, where the sinner realizes their separation from God and the destructiveness of their ways. This conviction, Spurgeon clarifies, is not human-generated; it is a work of the Holy Spirit who convicts of sin in the life of a believer.
The section also addresses those who might feel they’re too sinful to repent or who fear their repentance is insincere. Spurgeon reassures them that the very desire to repent is evidence of God’s grace working in their hearts. One cannot even wish to repent without the prompting of the Spirit, he argues. Therefore, any inclination toward repentance should be seen as an invitation from God to come closer, to enter into a life-transforming relationship with Him.
One of the most poignant aspects of this section is how Spurgeon connects repentance to faith. He argues that the two are like two sides of the same coin; you cannot have faith without repentance and vice versa. To believe in Jesus as the Savior implicitly requires turning away from one’s sins. Repentance and faith are not sequential but simultaneous experiences that occur in the heart touched by grace. Repentance, then, is not merely negative (turning away from sin) but also positive (turning toward God in faith).
As Spurgeon winds up this section, he reiterates that repentance is not something to be dreaded but to be desired. It’s not a one-time act but a perpetual orientation of the soul toward God. It’s not a human work but a divine gift, infused with grace from start to finish. Spurgeon writes of a rich, nuanced understanding of repentance. He dispels myths, addresses fears, and invites the reader into a fuller, grace-filled experience of turning from sin and turning to God. He continues his overarching theme that every aspect of salvation, including the repentance that often confuses or scares people, is entirely a work of God’s overwhelming grace. Thus, even repentance, often misunderstood as a work we perform, becomes yet another manifestation of God’s grace in the believer’s life.
Conclusion
The concluding narrative of “All of Grace,” covers a range of insights from illuminating the nature of grace to exploring the complexities and simplicities of faith and repentance. Spurgeon has offered a theological and spiritual journey designed to bring the reader into a deep relationship with God. Furthermore, Spurgeon’s conclusion serves as a spiritual crescendo, pulling together all the themes discussed into a harmonious and poignant call to meet him in heaven. He reiterates the central point that salvation is not earned, bought, or achieved through human merit, but is a free gift from God that anyone can receive through faith and repentance. This gift is offered universally, transcending barriers of class, race, and social standing, and it provides not only eternal life but a present reality of peace, hope, and transformation.
As he wraps up the work, Spurgeon addresses the skeptic, the seeker, and the believer alike. To the skeptic, he offers the reasonable argument that the weight of eternity should at least warrant a sincere investigation into the claims of grace. To the seeker, he extends a heartfelt invitation to respond to the God who is already reaching out in love and mercy. And to the believer, he provides encouragement and admonition to continue in the journey of faith, abiding in grace while also extending it to others.
Spurgeon also tackles some final concerns that a reader might have: What if I don’t feel worthy? What if my faith is weak? What if I falter and fall? His answer is consistent with the message that runs through the entire book—look to Jesus, the author, and finisher of our faith. God’s grace is sufficient for all our weaknesses, doubts, and fears.
Moreover, he stresses the immediacy of the decision. The grace of God is available now, at this very moment. It is not a distant theological concept but a present reality that demands a response. And this grace is transformative; it changes lives, breaks chains of sin, and liberates the soul.
In a final appeal, Spurgeon calls upon the reader to take that step of faith, to reach out and accept the freely offered grace of God. He likens rejecting this gift to turning away from a feast set before a starving man. The tragedy of rejecting grace is eternal, but the joy of accepting it is also everlasting.
Spurgeon’s “All of Grace” thus comes full circle, ending as it began—with a powerful, compassionate, and urgent invitation to enter into the life of grace. He leaves the reader not with an ending but a beginning, the beginning of a life lived in the rich, transforming grace of God. Through a blend of sound theology, practical wisdom, and heartfelt narrative, Spurgeon offers not just a book but a spiritual experience that has the potential to change lives for eternity.
So as the last words are read, the overarching message reverberates in the heart: Come, taste, and see that the Lord is good. All is indeed of grace, and that grace is sufficient for you, for me, and for all who will believe.
“Gentle and Lowly: The Heart of Christ for Sinners and Sufferers” is a book by Dane Ortlund that delves into the character and heart of Jesus Christ. Published in 2020, the book provides readers with an exploration of Jesus’s compassion, grace, and love, especially for those who are burdened by their sins or undergoing suffering. Ortlund bases his exploration primarily on the Bible, particularly the Gospels, as well as insights from Puritan writings.
Here’s a summary and review of the book:
Introduction: Ortlund begins by emphasizing how Christians, while knowing about Jesus’s love, often don’t plunge into the depths of His compassionate heart. He argues that understanding Christ’s heart is crucial for our relationship with Him. The title itself is derived from Jesus’s words in Matthew 11:29, where He describes His heart as “gentle and lowly.”
Jesus’s Heart for Sinners: Throughout the Gospels, Jesus often moves toward, rather than away from, those who are outcasts and sinners. Ortlund points out that Christ’s heart is drawn to our sins not to condemn us but to offer grace and redemption. This pattern can be observed in numerous New Testament stories, from the woman caught in adultery to Zacchaeus.
Suffering and the Savior: Beyond sin, Jesus also has a profound heart for those who suffer. Whether it’s physical ailments, societal rejection, or spiritual torment, Christ’s response to human suffering is not detachment but deep, heartfelt compassion. This can be observed in the stories of Him healing the sick, raising the dead, or comforting the distressed.
Insights from the Puritans: Ortlund frequently cites Puritan writers to reinforce and elaborate on his points. The Puritans, despite sometimes being seen as strict or joyless, had a profound understanding of the grace and love of Christ. Their writings often dwell on the inexhaustible depths of Christ’s mercy and His ever-welcoming heart.
The Heart of God the Father: While the primary focus of the book is on Jesus, Ortlund also addresses the heart of God the Father. The Father’s heart is not different from that of Jesus. They are in perfect unity. Thus, God the Father also deeply loves and is moved by the plight of sinners and sufferers.
The Role of the Holy Spirit: The Holy Spirit is the one who applies the work of Christ to believers. Ortlund points out that the Spirit, too, is gentle with believers, slowly and patiently molding them into Christ’s image, sealing them for redemption, and assuring them of their place in God’s family.
Living in the Light of Christ’s Heart: Towards the end, Ortlund discusses the implications of understanding Christ’s heart. Believers are called to rest in Christ’s love, to approach Him without fear or hesitation, and to extend the same grace they’ve received to others.
In “Gentle and Lowly,” Dane Ortlund offers a refreshing and deeply comforting portrayal of Christ, challenging believers to move beyond a mere intellectual acknowledgment of Jesus’s love to a heartfelt embrace of His compassion. For those feeling distant from God because of sin or suffering, the book serves as a reminder that Jesus’s heart is most strongly drawn to them in those very moments.
This is Jesus’ charge. Strive to enter through the narrow door. The narrow door into the kingdom of God. This is the demand. That what is at stake is an ultimate destination; that is heaven or hell. So the demand of Jesus is to strenuously make the effort to enter the kingdom of God. To agonize over it by fighting sin (Luke 13:25-27) and remaining vigilant (Matt. 24:38-39,42) against anything that can block entry.
“And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” – Luke 13:23-24
The Greatest Threat to Our Entry Into the Kingdom
The greatest threat is our daily sin. So we make war on sin. Especially our own sin. It isn’t anyone else’s sin that can keep us from the kingdom of God, but our own sin. So it stands to reason that Jesus implores us to remain vigilant against temptation (Mark 14:38). That is, watch and be alert that we do not enter into temptation.
Pain and Pleasure Can Block Our Entry
The parable of the sower illustrates the conditions by which people come to faith in Christ, but fall away when hard times come or when there is persecution (Matt. 13:21) or as the cares of wealth and pleasures in life choke out a meaningful desire for God or His kingdom (Luke 8:14).
Praise and Physical Indulgence Can Block Our Entry
A desire for self-glory, recognition, or status is a barrier to entry into the kingdom of God (Luke 6:26). Not that accolades, rewards, or praises of people are harmful in themselves, but that when these are sought and reveled in for one’s own sense of gain or self-worth there simply becomes less room for the LORD and His kingdom. There is the lure of the praise of people for status, reputation, or acceptance above the strenuous effort necessary to enter the kingdom of God (Matt. 6:1, Luke 6:26). The same goes for physical pleasure or comfort. Indulgences in drinking or eating to diminish or extinguish a desire for God as a substitute is a real threat that can block entry. Illicit drugs and pharmaceutical abuse follow this same principle (Luke 21:34).
Money is a Mortal Threat that Can Block Our Entry
With the pressures of economic stability and security, this is a big one. This is the one that Jesus warns us about most. He presses us by what He has said in Mark 10:25, “It is easier for a camel to enter through the eye of a needle than for a rich person to enter the kingdom of God.” Striving for wealth is not striving to enter the narrow door into the kingdom of God.
Jesus specifically says we can not serve both God and money (Matt. 6:24). We are not to lay up treasures for us on earth (Matt. 6:19). He tells us to not be concerned about what we will eat, drink or wear (Matt. 6:31). “The deceitfulness of riches enter in and choke out the word” (Mark 4:19). “Sell your possessions, and give to the needy” (Luke 12:33). “Where your treasure is, there your heart will be also” (Matt. 6:21). “Any one of you who does not renounce all that he has can not be my disciple” (Luke 14:33). “But woe to you who are rich, for you have received your consolation” (Luke 6:24). “Blessed are the poor, for yours is the kingdom of God” (Luke 6:20). “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15).
The Healthy or Good Eye Helps to Gain Entry
That is, our perception or view of money in comparison to God as a matter of preference tells us if we are walking in the light. It is a comparative judgment in value. Do we love money, or love God? We can not serve both.
“The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. “But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.” – Matthew 6:22-24
So whether you are walking in the light, or walking in darkness is predicated upon how you view money with respect to God. How we view money or wealth as a comparison to the value of God determines if our access through the narrow door is open or blocked. Moreover, if our eye is good (our perception of God having supreme value), then light resides within us. If our eye is bad, (our perception of money having supreme value), then darkness dwells within.
Entry by the New Covenant
The new covenant is the purchased possession of Jesus our LORD and King. It is new as compared to the old covenant when the fulfillment of the law was required by God’s people to walk blameless before Him. That their conduct and devotion were unblemished and right before God continually. Where atonement was required for sin through ritual sacrifices.
Christ fulfills the new covenant. More specifically, the LORD declared “I will put My law within them and on their heart, I will write it; and I will be their God, and they shall be My people” (Jer. 31:33). To further reinforce the LORD’s work on this, He declared “I will give you a new heart and put a new spirit within you, and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances” (Ezek.36:26-27).
Therefore, while Christ demands that we be vigilant and watchful of false christs, or false teachers, His promised Holy Spirit that indwells us will help us to do what He requires. That is to strive to enter by the narrow door. As we trust and rely on Jesus, it is the striving of God that we experience by His Holy Spirit to walk in his ordinances. So that with joy and peace we are able to strive to enter through the narrow door.
So what is the narrow door, specifically? It is the LORD Christ. We enter through Christ into the kingdom of God. We trust in Him and follow Him by grace as He is our LORD and King. As we know Him, we walk by the Spirit (Gal. 5:22-26) and endure to the end.
“And someone said to Him, “Lord, are there just a few who are being saved?” And He said to them, “Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able.” – Luke 13:23-24 | Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” – Mark 10:15
In further careful reading of John Piper’s book, “What Jesus Demands from the World” he continues to detail what it is to enter the narrow door. In this third post about Jesus’ demand to enter the narrow door, there is an existing condition and status of those to belong to Christ. That is, for those who belong to Jesus, they shall strive to enter through the narrow door because they have already entered. A paradox that we strive to enter through a narrow door into the kingdom from inside the kingdom. Where there is this “secret of the kingdom” in Mark 4:11 (ESV) that the kingdom of God had already arrived. Such that Jesus, therefore, told His followers to experience the power of God now.
Whereas entry now through the narrow door is possible by the power of God to deliver from sin and eternal captivity. As it is written, by the power of faith as a child, we receive the kingdom of God and enter into it (Mark 10:15) prior to its consummation in the future. The following outline is a point-by-point walk-through of what it is to have eternal life now and as an inheritance (Matt. 19:29, Matt 25:46). What it further is to enter through the narrow door.
The Fight is to Cherish What We Have, Not Earn What We Don’t
As Piper writes, “The demands of Jesus are only as hard to obey as his promises are hard to cherish and his presence is hard to treasure.” The pursuit of Christ is the outcome of finding a treasure in a field. So the daily struggle is not to do what we don’t want, but to want what is “infinitely worthy of wanting.”
Jesus Promises to Help Us Do the Impossible
Those who are His are made certain of His help by John 15:5. In that without Him we unable to do anything. It is by abiding in Him that we are able to bear fruit. He affirms that His demands are impossible to meet on our own. Yet He has said that all things are possible with God (Mark 10:27).
Forgiveness and Justification are at the Bottom of Our Striving
The goal of our striving is not to obtain right standing and forgiveness before God, but it is the grounding of it. The cause of it. No joyful striving equals no secure relationship with God.
Perfection Awaits the Age to Come
As given by an earlier demand of Jesus, He requires perfection. A perfection that is unachievable among His followers. While Jesus knows we are unable to attain perfection, He “fulfills all righteousness” (Matt 3:15) within us. Highlighted by the fact Jesus called His most committed Apostles “evil” (Matt. 7:11). So the true follower is in an ongoing fight against sin and does not fall away.
Jesus Prays for Us that We Not Fail
He has given us His Holy Spirit. He also prays for us. That we remain in Him and do not fall away (John 17:11). Jesus is our advocate before the Father.
We are Striving to Enter Our Father’s House
“If God is our father, we love Jesus,” writes Piper as it is supported by scripture. So a sign that we are a child of God is our love for Christ. Since this is our new nature the LORD will see to our entry into His kingdom. “He is actively helping us to get home” rather than watching from a distance to see if we will strive to enter His kingdom and produce an effort to become His children.
Your Name is Written in Heaven
As you strive to enter through the narrow door into heaven, you must know that your name is already written there (Luke 10:20). For those who are His, your name written in heaven means that He will deliver you from evil and bring you into His kingdom.
You Were Chosen by God and Given to Jesus
“All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). In that those who are His, belonged first to the Father and they were given to Jesus (John 17:9). So those who come, Jesus reveals the Father to them and the Father keeps them from falling away. As it is written in Jesus’ prayer before the Father, “I have manifested Your name to the people whom You gave me out of the world; they were Yours and You gave them to Me, and they have kept Your word” (John 17:6). You are given to Jesus by the Father and no one is able to snatch you out of the Father’s hand (John 10:29).
Jesus Sustains Our Striving by His Joy
So the way our striving is maintained is by the joy He has given to us. That in our joy we abide in Him. We are thereby able to successfully strive to enter through the narrow door by the imparting of His joy to us (John 15:11). “No one will take your joy from you,” Jesus says (John 16:22). Through Him and by Him and the joy He gives us, we have a lifelong striving to enter through the narrow door into the Kingdom of God. In summary, on this topic of entering the narrow door, the following excerpt appears in Piper’s book “What Jesus Demands From The World.”
OUR STRIVING WILL NOT BE IN VAIN
“Vigilance is the mark of the followers of Jesus. They know that “the gate is wide and the way is easy that leads to destruction” (Matt. 7:13). They are serious about life. Heaven and hell are at stake. Therefore, they are seriously joyful. The Son of God has rescued them from the guilt and power of sin. They are children of God. Their names are written in heaven. They have received the Helper, the Spirit of truth. They have the promise of Jesus to be with them to the end of the age. They know that he is praying for them. They rejoice that they stand righteous before God because of Jesus. They have received the kingdom. They have eternal life as a present possession. And they marvel that no one can snatch them out of God’s hand. In this joy they are energized to strive to enter by the narrow door. And they are confident their striving will not be in vain.”
Matt. 6:1, Matt. 6:21-24, Matt. 6:31, Matt. 7:13, Matt 13:21, Matt. 13:50, Matt. 20:15, Matt. 24:38-39,42, Mark 4:19, Mark 10:25, Mark 14:38, Luke 6:20, Luke 6:24, Luke 6:26-27, Luke 8:14, Luke 11:35, Luke 12:15, Luke 12:33, Luke 13:24-27, Luke 13:28-29, Luke 20:46, Luke 21:34, John 18:36
“The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace.” – Nm 6:24-26
