Thus viewed, we can mark the characteristic differences between this Discourse and the parallels in the Sermon on the Mount,' and understand their reason. As regarded entrance into the Messianic Kingdom, this Pharisee, and those whom he represented, are told, that this Kingdom was not theirs, as a matter of course - their question as to the rest of the world being only, whether few or many would share in it - but that all must struggle [4717] [agonise] to enter in through the narrow door.' [4718] When we remember, that in the Sermon on the Mount' the call was only to enter in,' we feel that we have now reached a period, when the access to the narrow door' was obstructed by the enmity of so many, and when it needed violence' to break through, and take the Kingdom' by force.' [4719] This personal breaking through the opposing multitude, in order to enter in through the narrow door, was in opposition to the many - the Pharisees and Jews generally - who were seeking to enter in, in their own way, never doubting success, but who would discover their terrible mistake. Then, when once the Master of the house is risen up,' to welcome His guests to the banquet, and has shut to the door, while they, standing without, vainly call upon Him to open it, and He replies: I know you not whence ye are,' would they begin to remind Him of those covenant-privileges on which, as Israel after the flesh, they had relied (we have eaten and drunk in Thy presence, and Thou hast taught in our streets'). To this He would reply by a repetition of His former words, now seen to imply a disavowal of all mere outward privileges, as constituting a claim to the Kingdom, grounding alike His disavowal and His refusal to open on their inward contrariety to the King and His Kingdom: Depart from Me, all ye workers of iniquity.' It was a banquet to the friends of the King: the inauguration of His Kingdom. When they found the door shut, they would, indeed, knock, in the confident expectation that their claims would at once be recognised, and they admitted. And when the Master of the house did not recognise them, as they had expected, and they reminded Him of their outward connection, He only repeated the same words as before, since it was not outward but inward relationship that qualified the guests, and theirs was not friendship, but antagonism to Him. Terrible would then be their sorrow and anguish, when they would see their own patriarchs (we have eaten and drunk in Thy Presence') and their own prophets (Thou hast taught in our streets') within, and yet themselves were excluded from what was peculiarly theirs - while from all parts of the heathen world the welcome guests would flock to the joyous feast. And here pre-eminently would the saying hold good, in opposition to Pharisaic claims and self-righteousness: There are last which shall be first, and there are first which shall be last.' [4720]
As a further characteristic difference from the parallel passage in the Sermon on the Mount,' we note, that there the reference seems not to any special privileges in connection with the Messianic Kingdom, such as the Pharisees expected, but to admission into the Kingdom of Heaven generally. [4721] In regard to the latter also the highest outward claims would be found unavailing; but the expectation of admission was grounded rather on what was done, than on mere citizenship and its privileges. And here it deserves special notice, that in St. Luke's Gospel, where the claim is that of fellow-citizenship (eaten and drunk in Thy Presence, and Thou hast taught in our streets'), the reply is made, I know you not whence ye are;' while in the Sermon on the Mount,' where the claim is of what they had done in His Name, they are told: I never knew you.' In both cases the disavowal emphatically bears on the special plea which had been set up. With this, another slight difference may be connected, which is not brought out in the Authorised or in the Revised Version. Both in the Sermon on the Mount' [4722] and in St. Luke's Gospel, [4723] they who are bidden depart are designated as workers of iniquity.' But, whereas, in St. Matthew's Gospel the term (noma) really means lawlessness,' the word used in that of St. Luke should be rendered unrighteousness' [4724] (dika). Thus, the one class are excluded, despite the deeds which they plead, for their real contrariety to God's Law; the other, despite the plea of citizenship and privileges, for their unrighteousness. [4725] And here we may also note, as a last difference between the two Gospels, that in the prediction of the future bliss from which they were to be excluded, the Gospel of St. Luke, which had reported the plea that He had taught' in their streets,' adds, as it were in answer, to the names of the Patriarchs, [4726] mention of all the prophets.'