Striving for Heaven
J. W. Adams, D. D. Luke 13:24 Strive to enter in at the strait gate: for many, I say to you, will seek to enter in, and shall not be able. Look for a moment at the nature of these difficulties — at the magnitude of these obstacles. They may be arranged under three heads. I. EXAMPLE. Who has power to breast himself against the influence of popular sentiment, ever flowing in one direction, and always with an urgent and resistless tide? The spirit of the world, which is antagonistical to that of the gospel, moulds its habits, and manners, and opinions, which, though they be not always opposed to the outward forms of religion, are always at variance with its inward and humble spirit. Religion has never acquired such an ascendency in the world, that there was not always a heavy balance in the scale of popular influence against it; so that almost the first difficulty which presents itself to the mind of that man, who is beginning seriously to ponder the question of a personal consecration to God, is that which rests in the contempt that awaits such a change, and the overpowering influence of that scornful sentiment and adverse example which prevail around him. Men are enslaved by the power of example. Its influence over them is like a mighty spell, which it requires a superhuman power to break. Need I say that he who goes to heaven must go there in the face of this influence? Not a soul ever entered the strait gate but he came in direct conflict with this power, and, through grace, triumphed over it. II. But let us look at the influence of PERSONAL HABITS AND CUSTOMS. The sinner is accustomed to sin. Every one of his habits, of a moral nature, has been formed under its influence. It is the atmosphere in which he has lived, and moved, and breathed. It has encircled him from the first dawn of life. From such a heart have our habits sprung, and in such a soil have they taken root. Who is ignorant of the power of habit? Even where it holds no relation to the moral feelings, it is often so strong as to produce involuntary action. Now, these habits, so deeply rooted, so long cherished, so undisputed in their sway, and so ascendent in their power, are every one of them, like so many cords, binding us to our idols and our lusts. Under their mighty impulse the sinner is rushing on to ruin. I ask, if anything short of that great, and determined, and-desperate struggle, indicated in the word "strive," agonize to enter, can give us emancipation from this dreadful power? — freedom from this debasing thraldom? III. There is a still more serious difficulty than any which I have yet named. The sinner, to enter the strait gate, MUST CONTEND AGAINST THE FORCE OF NATURE ITSELF, AND WITH A POWER THAT SHALL SUBDUE IT. The moral nature of man is wholly corrupt. There is not a single chord in the heart that vibrates to the love of God. blow, you will observe, that it is this state of the heart that renders man susceptible to temptation. It is this which gives to the world such a mighty power over him — which renders him so easy a prey to its allurements, its fascinations, its deceitfulness, and to the wiles of the devil. But it is necessary that I should say a word upon the nature and extent of that aid which God proffers us. Do you not know that there are many who suppose that God offers to remove these difficulties Himself, and exempt the sinner from all responsibility in reference to them? God makes no such offer to any sinner. The Saviour says, "Strive to enter in at the strait gate." Would He address such language as this to the sinner if there were no difficulties in his way, or if He expected to remove them all Himself? By no means. The truth is, God does not propose to take one of these difficulties out of the way. He simply offers to help the sinner to overcome them. If a man, launching his bark from the shore at Chippewa, should row vigorously till he had reached the centre of the Niagara, and should then haul in his oars, and commit his frail vessel to the power of the current, would he have any reason to expect that he should reach the opposite shore? If he had the energies of a giant, would that prevent his being carried down the cataract, and buried in the gulf below? An expectation of reaching the opposite shore entertained by that man, when folding his arms and whistling to the fury of the current, would be just as reasonable as an expectation of reaching heaven entertained by the sinner who sees himself borne down on the current of worldliness and sin to the gulf of perdition, and yet will make no resolute efforts to resist the tide and bear himself to a place of safety. Of what avail is it that the Spirit of God, omnipotent in His power, tenders His aid to the sinner, and visits his heart, if, after all, that sinner cannot be roused to such a state of feeling and effort as are indicated by the emphatic language of our Saviour used in the text? Believe me, dying sinner, the Spirit of God has not come into the world that He might leave you to slumber while He fights your enemies, and through mighty obstacles opens to you the way to the kingdom of heaven. This is not the manner m which He teaches us to fight the good fight of faith. But it is time to conclude. 1. From our subject, thus discussed, we see why it is that so few, even of those who have some solicitude about their salvation, and are strictly moral in their deportment, and always respectful towards religion, ever attain to a satisfactory and well-established confidence of their interest in God's love. They have never made thorough work of religion. They have rested in its forms. They have shunned its crosses. 2. Again: Is it not clear from our subject that there are many in the Church on earth who will never enter heaven? (J. W. Adams, D. D.) Parallel Verses KJV: Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. WEB: "Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able.