The Door

Our Lord sets himself forth very condescendingly.

The most sublime and poetical figures are none too glorious to describe him; but he chooses homely ones, which the most prosaic minds can apprehend.

A door is a common object. Jesus would have us often think of him.

A door makes a very simple emblem. Jesus would have the lowliest know him, and use him.

A door to a sheepfold is the poorest form of door. Jesus condescends to be anything, so that he may serve and save his people.

I. THE DOOR. In this homely illustration we see—

1. Necessity. Suppose there had been none, we could never have entered in to God, peace, truth, salvation, purity, or Heaven.

2. Singularity. There is only one door; let us not weary ourselves to find another. Salvation is by entrance at that door, and at none other. Acts 4:12.

3. Personality. The Lord Jesus is himself the door. “I am the door,” says he; not ceremonies, doctrines, professions, achievements, but the Lord himself, our Sacrifice.

4. Suitability. He is suited to be the communication between man and God, seeing he unites both in his own person, and thus lies open both earthward and heavenward. 1 Timothy 2:5.

5. Perpetuity. His “I am” is for all times and ages. Matthew 28:20. We can still come to the Father by him. John 14:6; Hebrews 7:25.

II. THE USERS OF IT.

1. They are not mere observers, or knockers at the door, or sitters down before it, or guards marching to and fro in front of it.

   • But they enter in by faith, love, experience, communion.

2. They are not certain persons who have special qualifications, such as those of race, rank, education, office, or wealth. Not lords and ladies are spoken of; but “any man.”

3. They are persons who have the one qualification: they do “enter in.” The person is “any man,” but the essential distinction is entrance.

   • This is intended to exclude—
   • Character previously acquired as a fitness for entrance.
   • Feeling, either of grief or joy, as a preparation for admission.
   • Action, otherwise than that of entering in, as a term of reception.
   • A door may be marked PRIVATE, and then few will enter.
   • A door which is conspicuously marked as THE DOOR is evidently meant to be used. The remarkable advertisement of “I am the door,” and the special promises appended to it, are the most liberal invitation imaginable.
   • Come then, you who long to enter into life!

III. THE PRIVILEGES OF THESE USERS.

They belong to all who enter: no exception is made.

1. Salvation. “He shall be saved.” At once, forever, altogether.

2. Liberty. He “shall go in and out.” This is no prison-door, but a door for a flock whose Shepherd gives freedom.

3. Access. “Shall go in”: for pleading, hiding, fellowship, instruction, enjoyment.

4. Egress. “He shall go out”: for service, progress, etc.

5. Nourishment. “And find pasture.” Our spiritual food is found through Christ, in Christ, and around Christ.

Let us enter: a door is easy of access; we shall not have to climb over some lofty wall.

Let us enter: it is a door for sheep, who have no wisdom.

Let us enter: the door is Jesus; we need not fear to draw near to him, for he is meek and lowly in heart.

Knockers

The work of the Reformation was thus described by Stern, a German statesman: “Thank Heaven, Dr. Luther has made the entrance into Heaven somewhat shorter, by dismissing a crowd of door-keepers, chamberlains, and masters of ceremony.”

In olden times, cathedrals were regarded as places of sanctuary, where criminals and others might take refuge. Over the north porch of Durham Cathedral was a room, where two doorkeepers kept watch alternately, to admit any who at any time, either by day or by night, knocked at the gate, and claimed the protection of St. Cuthbert. Whoever comes to the door of our house of refuge, and at whatever time, finds ready admittance.

It is said that the ancient city of Troy had but one way of entrance. In whatever direction the traveler went, he would find no way to go into the city but the one which was legally appointed, and the only one which was used by those who went in and out. There is only one right way to the favor of God, to the family of God, to the presence of God in prayer, and, finally, to the city of God in eternity, and that one way is Christ. “I am the way,” he declares, “and no man comes unto the Father but by me.”—John Bate.

We cannot go abroad or return home without passing through an emblem of our Lord. So near as he is in the type, so near let him be in reality.

The sheep enters the fold at first by the door, and it remains in the fold because the door shuts it in. When the flock go forward, they proceed by way of the door; and when they return to their united rest, it is by the same passage. Take away the door from the fold, and the enemy would enter, or the flock would stray. A sheep-fold without a door would in effect be no fold at all.—C. H. S.

There are not half-a-dozen ways out of our sin and misery—not a choice of ways over the steep hills and desolate waste-places of this mortal life, so that by any of them we may reach Heaven at last, but only one way.

But, if this is the only way, it is likewise a perfectly secure way. Via unica, via certa, is a Latin proverb in which this truth is stated very forcibly.—Dean Howson.

Since Jesus glories that he is the door, let us not hesitate to use him in that capacity. Let us hasten to enter in by him into peace, life, rest, holiness. When we see it written up in large characters, THIS IS THE WAY, we do not fear that we shall trespass if we follow it. What is a way for, but to be followed? What is a door for, but to be passed through? Say that a door-way is never passed, and you have said that it is useless. Why not brick it up? It would be no honor to the Lord Jesus for sinners to be so in awe of him as never to come to God by him; but he delights in being evermore our way of access.—C. H. S.