KoTBS. Lt7XB XTTT. 23—80.
23. — [Are iherefew that he saved f] Whitby remarks, " This ques- tion seems to have been propounded agreeably to that sentiment of the Jews, that all Israelites should have their portion in the world to come/' — Perhaps the question would be translated more literally, "Are the saved few? '
It may be well to remark here, that we have no warrant for supposing that the aggregate number of those who are lost will prove finally to be greater than the number of the saved. When all the infants who die without knowing good from evil, and all the " nations of the saved," who shall be converted after the calling in of the Jews, are added to the ranks of God's elect under the present dispensation, they shall be a multitude that no man can nimiber. They will probably far exceed in nimiber those who are lost.
[He said unto them.'] Let it be noted, that our Lord's answer was not directed only to the man who asked the question, but to all the people round Him. He probably knew that the ques- tion arose from a common opinion prevalent amongst all Jews, and that His questioner was only the mouth-piece of many. He therefore addresses His reply to all His hearers.
24, 26, &c. — [Strive^ rfc.] Major says, " In these verses allusion is made to nuntial feasts. These were celebrated by night. The boose was filled witii lights. Thus they who were admitted have the benefit of light; but they who were excluded were in dark- ness outside the house, — " outer darkness," — which necessarily appeared more gloomy compared with the light within." The guests entered by a narrow wicket gaste, at which the porter stood to prevent the unbidden frt)m rushing in. When all that had been invited were arrived, the door was shut, and not opened to those who stood without, however much they knocked.
[Strive to enter in.l The Greek word rendered " strive," is that from which we take our English word " agonize." It implies great exertion and conflict. It is elsewhere translated, " laoour fervently," and " fight." (Coloss. iv. 12. 1 Tim. vi. 12.)
[At the strait gate.] The Greek preposition which we here render " at," is almost always translated ** through," when found in sentences so constructed as the one before us.
lMany...wiU seek.., not he cihle.'] Stier labours to make out a distinction here between "seeking" to enter, and "striving" to enter. He appears to think that our Lord is speaking of things which happen while men are alive, and that the reason why many are not able to enter in, is to be found in the defective manner of their attempts. They indolently " seek," but do not earnestly " strive."
This distinction appears to me over-refined and quite unne-
136 EXPosrroRT thodohts.
oessary. The time when men shall " seek to enter," and " not be able/' seems to me, most plainly, to be at the last day, when the door of mercy is shut for ever. The whole context shows this, and the language used is parallel to that in the parable of the wise and foolish virgins. (Matt. xxv. 11.)
Moreover the Greek word which we translate " seek " happens to be the very same which is used in the famous promise, " Seek and ye shall find : knock and it shall be opened unto you." (Matt. vii. 7.) To argue therefore from this passage, that men may seek to enter in at the gate of life and not oe able, while they are alive, appears to me a harsh and needless straining of Scripture. That there is a state of mind to which some may come in which they shall seek God after a manner, and yet not find Him, I do not deny. It is taught in Prov. i. 28. All I maintain is that it is not taught here. The lesson taught here is simply this, that there will be a time when men shall find the gate of life closed, and shall desire entrance in vain when it is too late.
It appears to me very doubtful whether there ought to be a " fiiU stop " at the end of the 24th verse, and whether the sense does not indicate that a comma only is sufficient.
25. — [When once the master.] The language used in this verse is clearly that of parable.
[/ know you not.] Let this expression be noted. It is again emphatically used in the 27th verse. It is not safe to lay too much stress on expressions used in parables in the establishment of doctrine. Nevertheless this repeated sentence, " I know you not," appears hard to be reconciled with the opinion that saints may fall away and be lost. The lost in the passage before us are clearly people whom the Lord does not know, and never did know.
26. — [We have eaten and drunk in thy presence!] It does not appear that these words have any necessary reference to the sacrament of the Lord's Supper. The expression, *'eat and drink" is fre- quently used in the New Testament to describe familiar inter- course. (See Luke v. 30, and xxii. 80.)
27. — [Depa/rt from ms,..iniquUy.] The similarity between this expression and Matt. xxv. 41, appears to show clearly that the time described is the second coming of Christ, and the judgment day.
28. — [Ye shaU see.] This expression seems to prove that the lost shall see afar off the glory and blessedness of the saved, and that the sight shall add to their misery.
[Abraham, and Isaao, and Jacob. „in the kingdiom of God.] Let this expression be noted. It shows that Old Testament saints will share the glory of the kingdom of God with Gentile believ- ers. There seems no room hero for the opinion, which eome