Title November 2020

Korazin and Bethsaida were towns located along the shores of the Sea of Galilee. Although it is called a “sea,” the Sea of Galilee is technically a lake because, unlike seas, it has fresh water rather than salty water. This lake is much smaller compared to Lake Victoria, though both are significant bodies of water. The Sea of Galilee is located in the northern part of Israel and remains a prominent feature today.

Around this lake, there were three important towns: Korazin, Bethsaida, and Capernaum. These towns were situated in much the same way that towns like Mwanza, Mara, and Kagera surround Lake Victoria. During the time of Jesus, these three towns were among the first to receive His ministry. This is significant because they were in close proximity to Jesus’ hometown of Nazareth. As a result, these towns were privileged to witness many of Jesus’ miracles and were therefore expected to be the first to repent and accept Him as the Savior. However, the opposite happened. Instead of repenting, they rejected the gospel. Jesus, in response to this rejection, spoke words of judgment against them.

Matthew 11:20-24 (NIV)
20 Then Jesus began to denounce the towns in which most of his miracles had been performed, because they did not repent.
21 Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.
23 And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been done in Sodom, it would have remained to this day.
24 But I tell you that it will be more bearable for Sodom on the day of judgment than for you.”

These words from Jesus are a sobering warning. He condemns the towns that had the privilege of witnessing His miraculous works but still chose not to repent. He highlights that, had these miracles been performed in cities like Tyre and Sidon, known for their wickedness, they would have repented immediately. Instead, the people of Korazin, Bethsaida, and Capernaum, despite seeing the power of God firsthand, hardened their hearts.

The phrase “Woe to you” is an expression of deep grief and judgment. Jesus was mourning over their unbelief and their missed opportunity for salvation. The severity of this judgment is highlighted by the comparison to Tyre, Sidon, and Sodom—cities that were historically known for their great sins. Jesus is making a profound point: their sin was even greater than those cities because they had witnessed the truth of God in action but still rejected it.

Theological Reflection

This passage invites us to reflect on the nature of divine judgment. Jesus speaks about the “day of judgment”—a future reality where every individual will stand before God and give an account for their lives. The Bible teaches that there will be varying degrees of punishment, depending on the knowledge one has had of God’s truth and how they responded to it. In Luke 12:47-48, Jesus says,

“The servant who knows the master’s will and does not get ready or does not do what the master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (NIV)

This principle applies to the towns of Korazin, Bethsaida, and Capernaum. Their rejection of the gospel, despite having witnessed miracles, meant their judgment would be greater than that of those who had never had such an opportunity to repent.

In verse 24, Jesus compares the judgment awaiting these cities to that of Sodom, one of the most notorious cities in biblical history, known for its gross immorality and eventual destruction by fire (Genesis 19:24-25). The destruction of Sodom is often seen as a symbol of God’s wrath against unrepentant sin. However, Jesus teaches that the judgment for those who had the opportunity to repent and did not will be even more severe. The judgment for Korazin, Bethsaida, and Capernaum will be harsher than that for Sodom, showing how serious the sin of rejecting Christ is.

The Lake of Fire and Eternal Punishment

This passage also offers a sobering look at the eternal consequences of rejecting Christ. In Revelation 20:14-15, we read about the final judgment:

“Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. Anyone whose name was not found written in the book of life was thrown into the lake of fire.” (NIV)

While earthly punishments may be severe, the Bible teaches that eternal punishment in the lake of fire will be far worse. The “lake of fire” is the final, unending judgment for those who die without Christ. Jesus’ warning to Korazin, Bethsaida, and Capernaum emphasizes that the responsibility for rejecting the gospel carries serious eternal consequences.

Different Degrees of Punishment in Hell

This teaching also introduces the idea that the severity of punishment in hell may vary. Not all sinners will face the same degree of suffering. Those who had more exposure to the gospel and rejected it will face a more severe punishment than those who never had the same opportunity. This is supported by scriptures like Matthew 11:24, where Jesus indicates that it will be “more bearable” for Sodom than for the towns that rejected Him. The Bible suggests that the eternal suffering in hell is not a one-size-fits-all punishment but varies based on one’s response to God’s revelation.

A Call to Repentance

For us today, this passage serves as a powerful reminder of the urgency of repentance. We, too, live in a time when God’s miracles, His Word, and His grace are readily available. Like the towns of Korazin, Bethsaida, and Capernaum, we have the privilege of hearing the gospel and experiencing God’s power. The Bible warns us that rejecting this great grace is dangerous. Hebrews 10:29 warns,

“How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them, and who has insulted the Spirit of grace?” (NIV)

For those who have experienced God’s miracles and grace, there is a greater responsibility to respond with repentance and faith. As we reflect on Jesus’ words, we should ask ourselves: Are we receiving the gospel with a repentant heart? Are we accepting Christ into our lives, or are we, like the cities of Galilee, rejecting the message of salvation?

Conclusion

Jesus’ warnings in Matthew 11:20-24 are not just historical accounts—they are warnings for us today. We live in a time when the gospel is more accessible than ever, and we must not take this privilege for granted. The rejection of God’s truth leads to greater judgment, and we are called to respond in repentance and faith. May we take these words to heart, ensuring that we are not like the cities that witnessed miracles but failed to repent. Instead, let us embrace the grace of God and live lives that honor Him.

May God help us to make the right choice today.

In the Bible, when God says, “I will place My name there,” it signifies that the place, person, or thing being referred to is consecrated or set apart for God’s use. It is dedicated to Him for purposes of worship, service, or the proclamation of His glory. This phrase signifies God’s divine presence and ownership, and it often implies that this place or person is sacred.

Key Biblical Examples and Meaning

1. The Angel and the Israelites:

In Exodus 23:20-21, God speaks to the Israelites about His angel who will go before them to guide and protect them. The angel has God’s name placed within him:

“Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for My name is in him.” (Exodus 23:20-21, ESV)

Here, the angel has been set apart by God and carries His name. The Israelites were required to listen to and obey the angel, for disobedience could result in severe consequences.

2. The Israelites as God’s Chosen People:

In Numbers 6:27, God declares that His name will be placed on the Israelites, signifying their special relationship with Him:

“So shall they put my name upon the people of Israel, and I will bless them.” (Numbers 6:27, ESV)

The Israelites were consecrated to God, and because His name was placed on them, they were seen as His holy and chosen people. Anyone who mistreated or cursed Israel would face the consequences of God’s judgment, as God had linked His identity with them.

3. The Temple in Jerusalem:

God also placed His name in the Temple in Jerusalem. In 1 Kings 9:3, after the completion of Solomon’s temple, God spoke:

“And the Lord said to him, ‘I have heard your prayer and your plea, which you have made before me. I have consecrated this house that you have built, by putting my name there forever. My eyes and my heart will be there for all time.'” (1 Kings 9:3, ESV)

The Temple in Jerusalem was consecrated as a place for God’s worship, and His name was placed there, signifying His presence and sanctity. Anyone who desecrated the Temple would incur God’s wrath, as it was a place dedicated to His glory.

4. God’s Name on Believers:

In the New Testament, the concept of God placing His name is extended to the Church and individual believers. Christians, through salvation, are consecrated and made holy. When one repents and believes in Jesus Christ, they are marked with God’s name through the indwelling of the Holy Spirit.

“In Him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14, ESV)

The indwelling of the Holy Spirit in believers signifies that God’s name is now placed upon them. They are set apart as His holy people, called to live for His glory. Just as Israel was consecrated, the Church is also consecrated, and the believer is now a temple of the Holy Spirit (1 Corinthians 6:19).

5. The Church as God’s Temple:

The Church, as the body of Christ, is now the place where God’s name dwells. The Church, made up of believers, is described as the temple of God:

“Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV)

Just as the ancient Israelites were consecrated as a holy people and the Temple in Jerusalem was consecrated as a dwelling place for God’s presence, Christians are now God’s temple, with His name placed upon them.

Theological Significance:

When God places His name on something, it indicates that He has claimed it for Himself. It becomes sacred and is to be treated with the utmost reverence. For example, the consecration of the Temple in Jerusalem meant that it was a holy place where God’s presence would dwell. Similarly, Christians are to treat their bodies and lives with holiness because they are the temple of the Holy Spirit.

The concept of God placing His name is also a reminder of His covenant with His people. Whether in the Old or New Testament, when God places His name on someone or something, He is affirming His covenantal relationship with them. In the Old Testament, this was a national covenant with Israel, but in the New Testament, it extends to individual believers who are adopted into God’s family through faith in Jesus Christ.

Conclusion:

In summary, when God says, “I will place My name there,” it means that He is consecrating that place, person, or thing for His purposes. It signifies His presence, ownership, and sanctity. Whether it is the Temple, the nation of Israel, or individual believers, God’s name represents His holiness and His call to live according to His will. This divine consecration carries both a responsibility and a privilege, as it is a sign of God’s active and ongoing relationship with His people.

In the Bible, the term “wild animals” often refers to creatures that live in the wilderness and cannot be tamed or domesticated by humans. These are the animals that are not raised by humans or kept under human care, like sheep, goats, cattle, camels, and donkeys. These domesticated animals are created to live in harmony with humans, serving them and submitting to human authority. In contrast, wild animals—such as lions, leopards, buffaloes, hyenas, and wolves—live in the wild and are not subject to human control. They cannot be tamed or trained to serve humans as domesticated animals can.

This distinction is clear in the biblical context. For example, in Genesis 3:14, after the fall of man, God curses the serpent, saying, “Because you have done this, cursed are you above all livestock and all wild animals. You will crawl on your belly and you will eat dust all the days of your life” (NIV). Here, “wild animals” are seen as those creatures that roam the wilderness, untamed and uncontrollable by humans.

Wild Animals and Their Characteristics

The Bible often contrasts domestic animals with wild animals to emphasize their different nature and roles. For instance, in Job 39:9-12, God asks Job rhetorical questions about whether wild animals, like the buffalo (nyati), can be tamed and made to serve human needs:

“Will the wild ox consent to serve you? Will it stay by your manger at night? Can you hold it to the furrow with a harness? Will it till the valleys behind you? Do you rely on it for its great strength? Do you leave your heavy work to it?” (NIV).

The answer, of course, is no. The wild ox (or buffalo) cannot be used for farming work like domesticated animals, because wild animals are inherently untamable.

This idea is consistent with other scriptural references that emphasize the wildness and unruliness of these creatures. For example, Psalm 50:10 says, “For every animal of the forest is mine, and the cattle on a thousand hills.” While God claims ownership of both wild and domesticated animals, the wild animals are not meant to live in submission to human authority.

Spiritual Symbolism of Wild Animals

In addition to referring to literal wild creatures, the Bible also uses “wild animals” as a symbol for those who oppose the ways of God or live in rebellion to His authority. The term is sometimes applied to false prophets and enemies of the Gospel, representing people or forces that cannot be tamed by the truth of God’s Word.

For instance, in Matthew 7:15, Jesus warns His followers to be on guard against false prophets: “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.” (NIV). Here, the false prophets are likened to wild wolves—deceptive and dangerous, disguised as harmless but with a destructive agenda.

Similarly, in 1 Corinthians 15:32, the apostle Paul uses the phrase “fighting wild beasts” to describe his struggles in spreading the Gospel, which often involved intense opposition: “If I fought wild beasts in Ephesus with no more than human hopes, what have I gained?” (NIV). This metaphor highlights the fierce and untamable nature of those who opposed him.

False Prophets and Hypocrites as Wild Animals

The Bible also uses the term “wild animals” to describe those who appear outwardly righteous but are inwardly corrupt and wicked. In Titus 1:12, Paul quotes a prophet from Crete, saying, “Cretans are always liars, evil brutes, lazy gluttons.” (NIV). The term “evil brutes” here is similar to the concept of wild animals, indicating their unruly, destructive nature. Such people are described as having characteristics akin to untamable animals—deceptive, selfish, and corrupt.

Theological Implications

Theologically, the concept of wild animals in the Bible serves as a metaphor for spiritual rebellion. Just as wild animals resist human authority, so too do those who reject God’s sovereignty resist His will. The contrast between domesticated and wild animals reflects the difference between living in submission to God’s rule and living in defiance of it.

The Bible teaches that true followers of Christ are like the domesticated animals—those who submit to the Shepherd, Jesus Christ, and live according to His will. In contrast, those who oppose the Gospel, whether through false teaching or hypocritical living, are like wild animals—untamed and dangerous.

Conclusion

In summary, the Bible uses the term “wild animals” both literally and metaphorically. Literally, it refers to creatures that cannot be domesticated and live in the wild. Metaphorically, it is used to describe those who reject God’s authority, whether in the form of false prophets, unrighteous people, or hypocrites. As believers, we are called to be among the “flock” of God’s people, submitting to the guidance of Jesus, our Good Shepherd, and avoiding the ways of the “wild animals” who live in rebellion against Him.

Let us, therefore, examine ourselves to ensure we are living as obedient followers of Christ and not as wild, untamable creatures of the world.

In Matthew 27:44 and Mark 15:32, we are told that both criminals who were crucified with Jesus mocked Him. However, in Luke 23:39, it states that only one criminal mocked Him, which seems to present a contradiction. Why is this so? Let’s carefully examine these passages:

The Bible Passages:

• Matthew 27:44 (NIV): “In the same way the rebels who were crucified with him also heaped insults on him.”

• Mark 15:32 (NIV): “Let this Messiah, the King of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him.

• Luke 23:39-43 (NIV):

  • “One of the criminals who hung there hurled insults at him: ‘Aren’t you the Messiah? Save yourself and us!'”

  • “But the other criminal rebuked him. ‘Don’t you fear God,’ he said, ‘since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.'”

  • Then he said, ‘Jesus, remember me when you come into your kingdom.'”

  • Jesus answered him, ‘Truly I tell you, today you will be with me in paradise.'”

Understanding the Difference:

At first glance, these passages seem contradictory. However, they can be harmonized when we understand the different perspectives each Gospel presents. Matthew and Mark both state that both criminals mocked Jesus during the crucifixion. This is likely a reflection of the initial reactions of both criminals before any change took place in their hearts.

In contrast, Luke’s account tells us that one criminal mocked Jesus while the other rebuked him and asked for forgiveness. The one who mocked Jesus said, “Aren’t you the Messiah? Save yourself and us!” (Luke 23:39). But the other criminal, who had a change of heart, rebuked his fellow criminal, acknowledging their guilt and defending Jesus’ innocence. He then asked Jesus, “Jesus, remember me when you come into your kingdom” (Luke 23:42).

Key Points of Resolution:

1. Initial Mockery from Both Criminals:

   • In the beginning, both criminals may have mocked Jesus. This can be inferred from Matthew and Mark’s accounts. Both criminals were in the same desperate situation, and it’s not uncommon for people in severe pain to lash out, even at innocent individuals, in an attempt to cope with their suffering.

2. The Change of Heart:

   • Theological Insight: It’s crucial to note that even in this moment of great suffering, one of the criminals underwent a significant change of heart. The other criminal recognized his own guilt, acknowledged Jesus’ innocence, and called out for mercy. This is a powerful reminder of God’s grace and patience, even in the most dire circumstances.

   • Luke’s portrayal shows the moment of transformation in one of the criminals. This criminal, after mocking Jesus at first, experienced a change after observing Jesus’ calm demeanor and His acts of compassion—such as praying for forgiveness for His executioners (Luke 23:34). He realized that Jesus was not just another criminal, but the Messiah, and he repented.

3. The Role of Grace and Repentance:

   • Jesus’ response to the repentant criminal in Luke 23:43 is significant: “Truly I tell you, today you will be with me in paradise.” This statement emphasizes the power of repentance and faith, even in the final moments of life. The criminal’s recognition of Jesus as the Messiah and his request for mercy resulted in immediate forgiveness, demonstrating the boundless grace of God.

4. The Importance of the Time of Repentance:

   • The story of these two criminals highlights the fact that salvation is available to all, but there is a limited window of opportunity to respond to God’s call. One criminal rejected Jesus, and his fate was sealed, but the other, though a sinner like the rest of us, experienced God’s mercy. This serves as a stark warning about the fleeting nature of time and the urgent need to repent and seek salvation while we still have the chance.

Theological Lessons:

• God’s Patience and Grace: The story of the two criminals demonstrates that God’s grace is available even in the most hopeless circumstances. One criminal rejected it, while the other embraced it, showing that no one is beyond the reach of God’s mercy as long as there is breath in them. As stated in 2 Peter 3:9 (NIV): “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

• The Importance of Repentance: This story also emphasizes the importance of repentance. The criminal who repented was promised eternal life in paradise, showing that repentance, no matter how late, can bring salvation. Luke 15:7 (NIV) says, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.”

• Living with a Sense of Urgency: The contrast between the two criminals challenges us to evaluate our response to Christ. We don’t know how much time we have left. Psalm 39:4-5 (NIV) says, “Show me, Lord, my life’s end and the number of my days; let me know how fleeting my life is. You have made my days a mere handbreadth; the span of my years is as nothing before you.”

Conclusion:

While the Gospels of Matthew and Mark mention both criminals mocking Jesus, Luke’s account focuses on the repentance of one of them, showing that both criminals’ initial mocking behaviors eventually gave way to a profound spiritual transformation in one of them. The message here is clear: God’s grace is available to all, and no one is too far gone to be forgiven if they turn to Him in repentance.

As we reflect on this, we should remember that time is short. Jesus calls us to repentance today, for tomorrow may be too late. Just as one of the criminals received salvation in his final moments, so too can we receive eternal life if we repent and place our faith in Christ, regardless of our past mistakes.

Blessed be the name of our Lord and Savior Jesus Christ!
Welcome once again as we continue reflecting on the Scriptures. We have already covered several books of the Bible beginning from Genesis. If you haven’t followed the previous parts and would like to, you can start here >> BOOKS OF THE BIBLE: PART 1.

Today, by the grace of the Lord, we journey into the next book in our series: The Book of Psalms.

1. Overview of the Psalms

The Book of Psalms is not only the longest book in the Bible, but it also lies at the very center of the Scriptures. While King David, the son of Jesse, wrote the majority of the Psalms, he was not the sole author. Other contributors include Solomon, Moses, Asaph, the sons of Korah, Ethan, Heman, and even King Hezekiah (by tradition).

The word “Psalm” itself means “sacred songs sung with stringed instruments”, such as the harp, lyre, and lute. These weren’t composed for mere entertainment but for profound spiritual purposes—to worship, praise, give thanks, cry out in prayer, and glorify the Lord.

2. The Role of Music and David’s Anointing

David was gifted from his youth in playing instruments, especially the harp. This gift was not simply natural talent—it was a divine empowerment used in spiritual warfare and worship.

In 1 Samuel 16:14–23, we see that King Saul was tormented by an evil spirit, and it was David’s anointed music that brought him relief. Verse 23 (NKJV) says:

“And so it was, whenever the spirit from God was upon Saul, that David would take a harp and play it with his hand. Then Saul would become refreshed and well, and the distressing spirit would depart from him.”

David continued using this gift throughout his life, composing Psalms across various seasons—during war, peace, victory, despair, repentance, and deep personal communion with God.

3. Contextual Origins of the Psalms

The Psalms were not randomly written. Each was birthed from a real spiritual or historical event. For instance, Psalm 105 was written to celebrate the Ark of the Covenant being brought from the house of Obed-Edom into the city of David with great joy.

In 1 Chronicles 15:25–28, we read of this grand procession filled with singing, dancing, and instrumental worship. David was so overwhelmed with joy that he danced before the Lord with all his might. Later, in 1 Chronicles 16, David appoints Asaph and his brethren to lead in worship, and verses 8–22 echo directly with the lines of Psalm 105.

This shows us that Psalms are not abstract expressions but are deeply rooted in lived experiences—in divine encounters, miraculous deliverances, prophetic revelations, and acts of God’s faithfulness.

4. The Psalms as Prophecy

Beyond worship and prayer, the Psalms are prophetic. They hold some of the clearest Old Testament prophecies concerning the Messiah, Jesus Christ. For example:

• Psalm 22:1 – “My God, My God, why have You forsaken Me?” – These were Jesus’ exact words on the cross (cf. Mark 15:34).

• Psalm 41:9 – “Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me.” – This foretells Judas’ betrayal (cf. John 13:18).

• Psalm 22:18 – “They divide My garments among them, and for My clothing they cast lots.” – Fulfilled during the crucifixion (cf. Matthew 27:35).

• Psalm 16:10 – “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption.” – Peter cites this in Acts 2:27–31 as a direct prophecy of Christ’s resurrection.

Jesus Himself affirmed the prophetic authority of the Psalms. After His resurrection, He said:

“These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” (Luke 24:44, NKJV)

5. Themes and Lessons from Psalms

The Book of Psalms is not only poetic but also deeply theological. It teaches:

• Repentance and Forgiveness – Psalm 51 is a model prayer of confession after sin, showing how to approach God in brokenness and humility.

• Praise and Thanksgiving – Psalms call us to praise God not only with our lips but with instruments and celebration (Psalm 33:2–3, Psalm 150).

• Trust in God – Psalms like Psalm 23 and Psalm 27 instill bold faith and peace in the face of danger and fear.

• Intimacy with God – The Psalms give language to deep personal relationship with God—longing, joy, anguish, and delight in His presence.

6. Why Study the Psalms Today?

The Psalms are timeless. They help believers express every emotion before God—whether it be sorrow, joy, fear, or triumph. They shape how we worship, pray, and understand God’s promises. The Psalms teach us that worship is not just about music—it’s about the heart’s response to the greatness and goodness of God.

Final Thoughts

The Book of Psalms holds a unique place in the Bible. It is both ancient and ever-new, poetic and prophetic, personal and universal. It is a divine gift for the soul’s journey—from despair to delight, from fear to faith, from mourning to praise.

May the Lord bless you richly as you meditate on His Word in the Psalms.
Maranatha!

Ezekiel 44:1–2 (ESV):
“Then he brought me back to the outer gate of the sanctuary, which faces east. And it was shut. And the Lord said to me, ‘This gate shall remain shut; it shall not be opened, and no one shall enter by it, for the Lord, the God of Israel, has entered by it. Therefore it shall remain shut.’”

Introduction:
As time progresses, the world around us changes—and unfortunately, much of that change is not for the better. What was once considered evil is now normalized, and morality continues to decline. Each day that passes makes salvation more difficult to find in people’s hearts. What was once common conviction is now rare. As evil multiplies, the grace that brings salvation becomes harder to access—not because God has changed, but because humanity has wandered further from Him.

The passage in Ezekiel 44 speaks of a prophetic gate on the east side of the temple—sealed because the Lord Himself entered through it. While this was a literal gate in the vision given to Ezekiel, it also holds symbolic meaning. It represents an access point to the presence of God—a gate that once was open, but is now shut permanently.

This gate signifies God’s grace—initially wide open, but eventually closed.

From a Gate to a Narrow Door

In the New Testament, Jesus references this same spiritual access—but He no longer refers to it as a large gate. Instead, He describes it as a narrow door.

Luke 13:24–25 (ESV):
“Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’”

Did you notice the change?
In the Old Testament, it was a “gate”—large, grand, symbolic of wide grace available to all. But in Jesus’ words, it becomes a “narrow door”—harder to find, harder to enter.

Why? Because the times have changed.

Originally, God’s plan was for everyone—Jew and Gentile alike—to have easy access to salvation. The gospel was to be proclaimed freely, and the invitation to eternal life extended broadly. But as sin increases and the hearts of people grow colder, the way to salvation becomes increasingly narrow—not because God is restrictive, but because people are distracted and deceived by many other “doors” that lead to destruction.

Jesus warned of this in Matthew 7:13–14 (ESV):
“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.”

The Door Will Be Shut

The time will come when this narrow door will be closed—just like the eastern gate in Ezekiel’s vision.

Jesus continues in Luke 13, describing a time when people will try to enter but it will be too late:

Luke 13:26–27 (ESV):
“Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’”

There will be people who were familiar with Jesus in name, who heard His teachings, attended church services, or even participated in religious activities. But if they never truly entered through that narrow door—by faith, repentance, and a life of obedience—they will be turned away.

This is not to scare anyone but to awaken us to reality. Salvation is not something to be postponed or taken lightly. There will be weeping and gnashing of teeth when people realize they ignored the very door that leads to life.