In the Sermon on the Mount, Jesus Christ challenged His hearers: “enter through the narrow gate (Matthew 7.13).”

The entire ‘sermon,’ lasting through chapters 5 and 6 and 7 of Matthew’s gospel; the highest standard of personal righteousness is set. What Is excluded is any indication that we criticise others, even if we consider them not to live by those same standards. The Sermon on the Mount does not invite us to compare and contrast.

So, does Jesus Christ intend that His followers be ‘narrow- minded?’ Are there other scriptures which shed light on this potential accusation?

The writer of the Proverbs described the life as promised to those who walk in God’s ways.

Blessed are those who find wisdom,
those who gain understanding,
for she is more profitable than silver
and yields better returns than gold.
She is more precious than rubies;
nothing you desire can compare with her.
Long life is in her right hand;
in her left hand are riches and honour.
Her ways are pleasant ways,
and all her paths are peace.
She is a tree of life to those who take hold of her;
those who hold her fast will be blessed. (Proverbs 3.13-18)

Proverbs thus teaches that the way of life is pleasant and full of peace. At the same time, those outside it consider it narrow. But those who find it discover it is extremely wide.

In seeking to walk in this way of life, I suggest there are two errors to avoid – asceticism and excess. See 1 Timothy 4.4-5; 6.17. That ‘middle way’ is the way of contentment (Philippians 4.10, 13). We find that, when we are content and full of joy, then it is hard to judge others.

Jesus Christ has instituted a kingdom that is radically different from all human kingdoms.

He made this explicit statement in John 18.36; “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” In a different context, the apostle Paul used similar wording: “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh.” This is because the battle between good and evil is primarily unseen; although of course it overflows into the world which is seen and physical.

The physical order promotes the strong over the weak, prefers men to women, and adults to children. The rich dominate the poor; wealthy western countries look down on poorer majority world countries, etc. These are all long-established, but that does not make them right.

And, there are many scriptures, in Old and New Testaments, which confirm a different, an upside-down way of thinking.

‘From the lips of children and infants, you have ordained praise.’ (Psalm 8.2).

In the prayer of Hannah (1 Samuel 2);

• ‘the bows of warriors are broken, but those who stumbled are armed with strength’ (v4)
• ‘those who were full hire themselves out for food, but those who were hungry hunger no more’ (v5)
• ‘she who was barren has borne seven children, but she has had many sons pines away’ (v5)
• ‘He raises the poor from the dust and lifts the needy from the ash heap; He seats them with princes and has them inherit a throne of honour’ (v8)

And echoed in the prayer of Mary (Luke 1);

• ‘He has been mindful of the humble state of His servant. From now on all generations will call me blessed’ (v48)
• ‘He has brought down rules from their thrones but has lifted up the humble’ (v52)
• ‘He has filled the hungry with good things but has sent the rich away empty’ (v53)

Psalm 8 is quoted in Matthew 21.16, where the words were fulfilled in Jesus Christ. God’s way was always to turn upside down the natural order. And Christ confirmed this.

And, back to Psalm 8; verses 1 and 9 bookend this promise: ‘Oh Lord, our Lord, how majestic is your name in all the earth!  – this is how God’s glory is expressed.

Numbers 1.20, 22 records the numbering of the tribes of Reuben and Simeon at the start of the 40 years journey across the wilderness. The phrase ‘one by one,’ used in these verses is not repeated for the remaining ten tribes, although it is implied.

So, even in the tens of thousands, each one is named and known.

Similarly, there are lots of list of names found in the first few chapters of 1 Chronicles. The genealogies are important, as a Jew had to be able to establish his ancestry; see, for example, Ezra 2.61-63. At the same time, that assurance of belonging is important in providing security.

I noted too that there are no dates or ages of persons provided in those 1 Chronicles lists – such things are not important – all that matters is that each one belongs.

In the family of God, scripture speaks of a multitude which no one can count. Yet each one of us is known by God.

Scripture is full of stories. There are numerous men and women mentioned, many very briefly; but each one has a story; each has value.

In Numbers 26.33, we meet the family of Zelophehad. Their story is mentioned; their circumstances were known to God; their unique story honoured. And there was grace and truth for them. And God’s heart is big enough for them.

Elijah was directed to a widow living in Zarephath, near Sidon (1 Kings 17.9). Through his presence, God provided for her in her need; and later healed her son.

Later, Elisha moved to Shunem, where a wealthy woman lived. Through Elisha, God gave her a son; and later, when he was sick, healed him.

We cannot tell ‘why her?’ nor ‘why not someone else?’ But God’s compassion and power is expressed towards particular individuals. And we rejoice that His glory is seen.

The words of the Lord Jesus confirm that there is reassurance that each of us is known individually by God; Matt 10.29-31:

 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care.^[ And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.