And he went through the cities and villages, &c. Being on his way to Jordan from the northeast parts of Peræa; teaching Wheresoever he came; journeying toward Jerusalem To which he had now begun to steer his course, intending to be there at the approaching feast of dedication, (John 10:22,) and to spend the little remainder of his time, during his continuance upon earth, in that city, or in the neighbouring parts, no more returning to these northern regions, till he should appear there after his resurrection. Then said one unto him Somewhere on the road, probably soon after he had described the success of the gospel by the parables of the mustard-seed and the leaven: Lord, are there few that be saved That is, shall but few be saved eternally? For the whole context, and especially our Lord's answer, evidently shows, that no temporal preservation, but salvation from the wrath to come, and the enjoyment of eternal life, are intended. It is uncertain what motive induced this person to make this inquiry at this time, or what gave occasion to his making it. Perhaps the strictness of Christ's doctrine made him apprehensive, that, according to it, few would be saved; and as this might be a stumbling-block in his way, therefore he wished for satisfaction on that head, in order to the removal of it. And his motive might be, not mere curiosity, as most commentators have supposed, but a desire to receive that information which might at once solve a difficulty with which he was perplexed, and minister in other respects to his spiritual profit: namely, that if the Lord Jesus (of whom, as a teacher, he seems to have formed a high opinion) should inform him but few would be saved, he might strive to be of those few; or if he should give him reason to think that the generality of his countrymen were in a safe state, and should attain eternal life, he might give himself no further unnecessary alarm, but might content himself with resembling them, and living as they did. From whatever motive the person here spoken of made the inquiry, and whatever gave occasion to his making it, our Lord thought proper, in his answer, to give him that advice upon it which might tend to his own salvation, it being not our concern to know how many will be saved, but how we may be saved. Our Lord therefore replied, Strive, &c. As if he had said, By inquiring thus into the condition of others, you seem to be at ease with respect to yourselves. I must therefore advise you, instead of occupying your minds, and spending your time in such inquiries, with relation to others, to attend rather to what more nearly concerns yourselves, and be solicitous to secure your own salvation. For I must assure you, that though, as Jews, you have great advantages, the gate leading to eternal life is still strait; and that if you would be saved you must exert yourselves to the utmost.
Though our Lord does not here positively say, whether few or many would be saved; yet, in terming the gate strait, whereby the way leading unto eternal life is entered, he certainly intimates what he had elsewhere plainly declared, (see on Matthew 7:13-14,) that but few of the adult Jews, of that generation, would be saved, whatever might be the case with that people in some future age. And is the Christian Church in general in a much better state than the Jewish Church was then in? Can professing Christians enter heaven without being conformed in principle and practice to the doctrine of Christ, any more than the Jews could enter it without a conformity to that of Moses and the prophets? But our Lord's exhortation here implies another thing, namely, that the few that do enter in at this gate, do not enter without much opposition and difficulty. For this reason, also, he terms the gate strait, and exhorts us to strive, or rather to agonize, as the word αγωνιζεσθε properly signifies, that is, to contend and strive as in an agony, or, to exert our utmost strength to enter in, as Doddridge renders it, a sense which the word certainly very fully expresses; importing the act of contending in the most ardent and resolute manner, as with antagonists in games or in war; and may well be considered as intimating that the strait gate is beset with a variety of enemies, through which, if we aspire to a crown of eternal glory, we must force our way; a representation equally just and awakening. Compare 1 Corinthians 9:25; Col 1:29; 1 Timothy 6:12; 2 Timothy 4:7. “Here,” says Dr. Whitby, “Christ shows, that the number of them who may be saved is not defined by any decree of God, excluding all others from salvation, or rendering them unable to attain it; for, in that case, Christ must in vain have exhorted them to use their diligence to enter in at this strait gate; and yet, by saying, strive as in an agony to do it, he shows, that to do this requires great constancy, zeal, diligence, and courage, and a strong conflict with the devil, the world, and the flesh and therefore, that those only who thus strive will obtain it.” For many will seek to enter in, and shall not be able Trusting in their privileges as descendants of Abraham, in circumcision, in being favoured with the oracles and ordinances of God, and, in the mean time, living in neglect of faith, love, and obedience, of the mediation of the Messiah, of reconciliation with God through him, and the influences of the Divine Spirit; of the justification of their persons, and the renovation of their nature, and all the blessed fruits thereof. But not only many brought up Jews, but many Christians, so called, shall seek to enter in at this strait gate, and shall not be able: 1st, Because they seek in a wrong way, a way different from that which God hath prescribed, not bringing forth fruits worthy of repentance; not believing in Christ, and in the truths and promises of the gospel, with a faith working by love, and with their heart unto righteousness, or not following after holiness, without which no man shall see the Lord, or doing this in their own strength, and not in due dependence on the grace of the Divine Spirit. Or, 2d, They barely seek, and do not strive, or, agonize; do not seek with all their hearts, and with all diligence in the use of means. Or, 3d, as is implied in the next verse, they seek when it is too late, using, perhaps, importunate entreaties, (like the foolish virgins in the parable, Matthew 25.,) after the period of their trial is concluded, and their state is finally and irreversibly determined.