The Path of Grace: Understanding the Narrow Gate and the Risk of Falling from Grace

Grace, in its essence, is ubiquitous and everlasting. Like oxygen, it surrounds us, envelops us, and is freely available to all. Yet, a perplexing paradox emerges. If grace is so abundant, why won’t everyone be saved? 

Last week David concluded that it is tough for one to fall from grace and the only way one might fall from grace is by closing one’s eyes to abundant grace, which makes one blind. Paul in his letter to Galatians said that those who seek justification through the law have fallen from grace. Today I am going to explore this concept using the parable of the wedding feast. I took this from Dr. Weaver’s class on May 28, 2022, titled “Sacred vs. Profane Perspectives on Grace”

Imagine two paths by which we can restore our connection with God. One path is based on our own efforts to reach heaven, where we strive, struggle, and labor to ascend on our own strength. The other path is entirely different. It’s the path where God descends to us, gently lifting us up, carrying us close to His heart, transforming us into His likeliness, and adopting us as His children. On the first path, we rely on our own ability to climb, but on the second, we surrender and trust in God’s grace to carry us to where we could never reach on our own. 

Throughout the Bible, we see examples of these two paths. Cain and Abel provide one of the earliest illustrations. Cain, representing the path of self-reliance, brought the fruits of his own labor as an offering, while Abel, representing the path of grace, offered a sacrifice that acknowledged his dependence on God. God accepted Abel’s offering, but Cain’s was rejected, showing that our efforts alone are not enough to restore our connection with Him.

This theme repeats throughout Scripture. When Abraham attempted to fulfill God’s promise by having a child with Hagar, he relied on his own methods rather than trusting in God’s timing and provision. In contrast, when he later placed Isaac on the altar, he demonstrated faith in God’s ability to provide, even in seemingly impossible situations.

In the New Testament, Jesus further emphasizes this with the parable of the Pharisee and the publican. The Pharisee, confident in his own righteousness, boasted of his good deeds, while the publican, aware of his sin, simply pleaded for mercy. It was the publican who went home justified, highlighting that the path of grace, God reaching down to lift us, is the only path that leads to true reconciliation with God.

To understand this better, let us look at the parable of the wedding feast. Jesus told a parable about the kingdom of heaven, likening it to a king who prepared a grand wedding feast for his son. The king sent his servants to summon the invited guests, but they refused to come. Undeterred, the king sent more servants, urging the invitees to join the feast, but they ignored the call, tending to their own affairs. Some even mistreated and killed the king’s servants. In anger, the king punished the murderers and sent his servants out to invite anyone they could find, filling the hall with guests, both good and evil.

However, when the king came to see the guests, he noticed one man without a wedding garment. The king asked how he had entered without the proper attire, but the man was silent. The king then ordered his attendants to bind the man and cast him into the outer darkness, a place of sorrow and regret. Jesus concluded the parable by saying, “For many are called, but few are chosen.”

The King’s invitation is really a call to grace. Invitations like this are not trivial and they do not come every day. Most people would not take such invitations lightly. Yet, the first group rejected this invitation. In this case, the demonstration of grace by the King was so off-putting that it provoked anger leading eventually to murder. We understand that this invitation went to Jews who rejected the authority of Christ as their savior and thus resorted to violence and crucified Jesus. 

The third invitation was extended to everyone, both good and evil, making it broad, inclusive, and universal. Despite its universality, this invitation was also deeply personal. Among all the guests, only one man lacked a wedding robe. Everyone else, whether good or bad, was clothed in a robe uniquely tailored to them, perfectly fitted for each individual. This illustrates that while grace is abundant and available to all, it is also uniquely personal and exclusive. Grace is widespread, yet it touches each person in a singular and intimate way. This idea is reflected in the passage at the end of the Sermon on the Mount.

“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.” (Matthew 7:13-14) 

We’ve often thought of the narrow gate and the wide gate as symbols of how easy it is to get lost on the broad path and how hard it is to be saved through the narrow path. But we need to rethink this story. The narrow gate isn’t about limitation; it’s about the path of grace, the true route to salvation. Only a few find the narrow gate because it’s not something we can discover on our own. We need to be led in the way of grace. It’s an invitation we receive, not something we seek out by ourselves. This invitation was given to all both good and evil. In other words, we don’t find grace; grace finds us. This path of grace leads to life, and it’s narrow because it’s deeply personal. 

To understand the deeply personal and narrow nature of this path, let us look at the symbolism of the robes given to Joshua the high priest:

Now Joshua was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, “Take off his filthy clothes.” Then he said to Joshua, “See, I have taken away your sin, and I will put rich garments on you.” (Zechariah 3:3-4)

Here Joshua, the high priest’s filthy garments were removed, and his nakedness was exposed in front of the host of angels, elders, Satan, and God and then new rich robes symbolizing spotless righteousness were placed upon him. Likewise, we too must go through a process of exposure and transformation as we approach the narrow gate. This moment of being stripped bare is symbolic of our need to let go of our old self, our sins, our pride, and our reliance on our own righteousness, and stand vulnerably before God. In this vulnerable state, we are exposed, with nothing to hide behind, no pretense or false security. It’s a moment of truth where we must confront who we really are, without the layers of self-protection we often build up.

Entering the narrow gate is not just about walking a difficult path; it’s about allowing ourselves to be fully seen by God and admitting our need for His grace. The new robe that we receive is not just a covering, it’s a symbol of our new identity in Christ. Just as Joshua, the high priest was clothed in garments that signified his Holy calling, we are clothed in the righteousness of Christ, not because of our own merit, but because of His love and grace. This new robe is unique to each person, tailored perfectly by God to fit who we are and who we are meant to become in Him.

This process is deeply personal. The high priest’s brief moment of exposure before being clothed anew reflects the inner transformation we undergo when we pass through the narrow gate. It’s not just about leaving behind the old; it’s about being given something entirely new, a fresh start, a new identity that is crafted specifically for us by God. The narrow gate, then, is not a place of limitation, but a place of renewal, where we are stripped of our past and clothed in the righteousness that only God can provide. It’s a passage that leads to life, not because it’s difficult, but because it requires us to trust completely in God’s ability to make us new.

This metaphor also emphasizes the personal nature of grace. Just as Joshua, the high priest did not clothe himself, but was clothed by God, we do not achieve salvation through our efforts; we receive it as a gift. The robe we wear is a mark of God’s grace, fitted to us individually, signifying that we are now part of His family, restored and redeemed. This moment of being clothed by God is a profound expression of His love and care for each of us, highlighting the intimate relationship He desires to have with every believer.

The narrow gate is personal because it is where we encounter God directly, where our old garments are removed, and we are given a new robe that reflects our transformed identity in Christ. It is a place of profound grace, where we are seen, known, and loved by God in the most personal way imaginable. 

At the wedding feast, everyone was given a garment that fit them perfectly. One man refused to have that garment. Think about it. If the king invited hundreds, possibly even a thousand guests, then only one person didn’t have the proper attire. This means the chances of falling from grace are less than 1%, while the chances of remaining in grace are over 99%. So, the narrow gate isn’t just about limiting who can enter. This idea is further supported by Revelation, where John describes a countless multitude who could only have entered Heaven through the narrow gate.

“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands,…”  

… “And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.” (Revelation 7:9; 14)

John’s vision reveals that the narrow gate is actually Jesus Christ Himself, and this gate isn’t a limitation like we might think. In fact, it’s a gateway to grace. 

In the vision, there’s also the image of robes, but instead of being given new robes, the people washed their robes white in the blood of Christ. Washing robes white in the blood of Christ is a deeply personal and transformative journey. It begins with an honest acknowledgment that our robe needs washing. In other words, it means an honest acknowledgment of our sinfulness. Next, we acknowledge that despite the best soaps and washing methods, we can’t make our robe white or our character blameless. This is when we are faced with a consequential choice. Do we realize the abundant blood of Christ all around us that cost Heaven everything but was offered to us freely to wash our sins or do we continue the old path? This is a deeply personal choice. No one including God can make this for us. This is ours alone to make. As we make this choice, our identity is redefined; we are marked by His love, no longer defined by our past or our failures, but by the grace that we have received. Each believer, through this process, becomes who God intended them to be, a new creation in Christ. 

If this narrow gate is not limiting at all, how does someone choose to enter the wide gate or fall from grace? In the parable, the king never denied grace to anyone; it was the people who turned it down. They did this in two ways: first, by refusing the invitation because they were “too busy with their own work,” and second, by avoiding the narrow gate, where the robes were given out, tailored to each person. By rejecting the invitation, they chose their own path over the one offered by the king. By avoiding the narrow gate, they refused the personal transformation that the new robe symbolized, preferring to rely on their own efforts or sneak in. In both cases, they missed the true gift of grace, not because it wasn’t offered, but because they chose to trust in themselves rather than in the generous provision of the king. The wide gate, then, represents the path of self-reliance and refusal to be vulnerable before God, leading to a fall from grace that comes not from God’s rejection, but from our own unwillingness to accept His invitation and be transformed by His love. Jesus said such a gate is wide because for some reason we all are tempted constantly to trust our works over God’s provision. This is the case with several biblical heroes. 

In the wedding feast, those who wore the garment were welcomed inside, while the one without it was cast out. Similarly, in the story of the prodigal son, the younger son was clothed and brought into the house to celebrate, while the elder son, in his anger and self-righteousness, left the house, despite his father’s heartfelt pleas for him to come inside and join the celebration. These stories beautifully illustrate that to experience grace is to be on the inside of the house of grace, a place of acceptance and unconditional love, where gratitude for what we’ve received overflows, and joy abounds for the lost who have been found. Inside this house, we are transformed into new creations, filled with love and a desire to serve others. It is a place of celebration, where grace reshapes our hearts and our lives.

So, in conclusion, what is our risk of falling from grace? Is it easy or is it hard to fall from grace? Why is putting my work into judgment such a temptation for me? Why do we see over and over in the stories and the parables and the teaching of Jesus, the inclination to put our works into judgment? If grace is so easy, then why is it also so hard? If doing things God’s way is the way of grace, why are we so inclined to rely upon our own obedience? And what does it mean to live a life of grace? 

David: Did Adam and Eve fall from grace? They left Eden with a cloak of grace. I mean, the fig leaves provided by God, which were an expression of grace, an expression of love. They may have fallen from the garden of Eden, but they didn’t fall from grace. They, too, experienced that moment of nakedness that Kiran referred to—the vulnerability that’s so important.

Donald: I do agree that your insights are thoughtful, and you’ve drawn from many aspects of the Bible to reach your conclusion. But the traditional way of thought—is that wide and narrow? I just Googled “wide, narrow gates to God” and looked at images. They clearly speak to Matthew 7:13 and 14. I’ll read that: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.” That is obviously the traditional way of considering this wide and narrow. I’m not saying what you’re presenting is wrong, just that it’s quite different from traditional thought. In that context, I also wonder, what is the role of baptism? Is that the entrance? Is it necessary for us to be baptized as a symbol of our wanting a lifelong relationship with God? And without that, where am I? Thanks.

Sharon: Well, I think the baptism we’re talking about is the baptism of the Holy Spirit, which would be the personal grace walk with Jesus. But I don’t see anywhere in the Bible that the baptism has to be the 28 fundamental beliefs. When you think about grace, it’s His robe of righteousness that covers all of us. But I was reading this week in Steps to Christ about how the warfare against self is the greatest battle ever fought, and the yielding of self—surrendering our will to God—requires a struggle. The soul must submit to God before it can be renewed in holiness. So, for me, that is the narrow way. It’s narrow in the sense that the greatest struggle we have is giving up ourselves and releasing our whole will to His will so that we’re operating as one. And that’s just a tough thing to do. I find it a little easier as I get older because I’ve walked through so many miracles with the Lord. But still, He and I battle pretty much every day over my will, making sure that I give up my direction, knowing that His love and will for me are the best. So I don’t disagree with the narrow way, but I know that the battle over self is a huge challenge. It’s hard to give up and let the Lord lead us in a 100% way without trying to take back the reins and run the show ourselves.

Carolyn: I’m curious about the first covenant and the second covenant. I would like to know how they relate to the narrow way, and what role they play in the battle you just spoke of.

Kiran: Dr. Weaver introduced the idea that the narrow gate is not actually a limitation but is the Way of grace. If we think about it, if only a few people are going to be saved, why would Jesus ask us to go to the entire world and make them disciples? And think about the whole Revelation vision: You can’t even count the number of people! The end result shown in Revelation seems contrary to the narrow gate. Many enter through the wide gate because, when you look at all the religions in the world, everyone wants to try their own salvation through their own works—even in the path of grace. 

For me, it’s a constant temptation. I think all of us want to get onto this path where we try to secure our own salvation, but completely letting go and trusting God is hard. It’s hard because it requires me to be very vulnerable, to be exposed and naked. That’s why, in John 3:16 or just after it there are words to the effect of: “This is the judgment: when light came into the world, people didn’t want to be in the light because they didn’t want their works and deeds to be exposed. But those who enter into the light—God transforms them.”

Don: I think the end product is very clear: it can’t be a limiting gate. It may be that few find it on their own, but it can’t be limiting because when you get to the end, the end product is so massive that it can’t even be counted. So either Jesus didn’t know what He was talking about, or else we don’t know what He was talking about. We have to reconcile the massive number of people who are in the new earth, or else we have to live with some kind of dichotomy. My view is that, as you said, this is a way of individualizing—one at a time, you’re given the grace that you need. That grace comes in the form of a robe that fits you perfectly. I was thinking about the story of the man at the wedding feast, when the king approaches him and addresses him as friend. Jesus also addressed Judas as friend in the garden. These are people who have no sense of belonging to the crowd of Jesus, but Jesus considered them His friends. That shows the strength of grace. I think we have to rethink what Jesus meant in the Sermon on the Mount, to help us understand and reconcile the end product that we referenced.

David: I wonder if it doesn’t mean that we all, indeed, go through that wide gate, but having gone through it, it’s grace that saves us. We don’t end up in the place where that broad way leads; we are diverted back to the right—the narrow—path through grace. Because it seems to me that Jesus is not so much the gate on the narrow path; Jesus is the path. He is the Way. And there’s really only one person righteous enough to walk that way, and that’s Jesus Himself. So it is that narrow. The lesson is that we should aspire to it, but we will never attain it. But through grace, we will be saved anyway. 

That’s how I would interpret it to reconcile the contradiction between the multitudes in Revelation and the fact that very few people can get through the narrow gate.

Donald: Sharon referenced the fundamental beliefs, and then Kiran mentioned all the different worlds of religions. I’m wondering, why do we feel it’s important to access God through a religion? I’m not suggesting that it’s inappropriate, but it may alter the purity of that relationship, because religion is a human organization, and every one of them has its strengths and weaknesses. If we actually know, we will quickly admit—interesting that I use the word admit—that nothing will stand between us and our Creator on Judgment Day. It will only be a straight line. And I’m just pondering that. Does religion somehow play a role in this wide and narrow idea? It’s not biblical; it was referenced outside of religion. But I’m just wondering about the role of religion in this conversation.

Reinhard: I think not all religions will lead to salvation. In the end, of course, grace will play the vital role. But to me, grace still has limitations. The narrow road is restricted to very few because there are many rules and regulations; while the wide road, associated with worldly pleasures and free will, has no restrictions. People don’t follow the moral law, don’t follow follow Jesus’ commandments. 

The narrow road, to me, also symbolizes closeness with God. While many people may go through the wide road, in the end, we don’t know what happens to them. Maybe God will give grace to whoever goes through the wide road. But the restrictions on the narrow road mean that not many people can go through it. Their commitment to God’s law must be strong.

Kiran: In the third invitation in the Wedding Feat parable, the King says to go to the highways and byways, which are wider roads, and grab everyone and bring them to the wedding feast, where each one is fitted with their own personal attire. So maybe we all start with the wide gate of walking our own path to salvation with our own works, but then grace comes to us, inviting us to walk through this personal journey.

Carolyn: What about when the Holy Spirit fills us? To me, that’s the only way. We can’t even hope for that unless we ask for the leading of the Holy Spirit. But when we follow that leading, it keeps us on the path—the Way. But is it still is a function of something that we have to do, and if we don’t do it, are we falling from grace? I find it very hard to wrap my head around this. Do we have to do it daily, as Sharon said? Does that mean we could fall from grace if we don’t?

Sharon: I think the connection to the vine is a great example for me—just realizing that it’s a partnership. I do try to take the autopilot of grace away from the Holy Spirit at times and run my own life and my own choices, but then I have to get connected back to the vine and go back to the autopilot of the Holy Spirit. Because He or She is going to actually bring me through. The wrestle is just me learning to rely, rest, and take that robe of righteousness and wear it. I’m not a “once saved, always saved” believer, as I do think that we have freedom of choice. But the reality is that it’s a daily commitment that I make to the autopilot of the Holy Spirit with His grace, to run my life and to use me as an ambassador of Christ’s love on this earth. 

I really like what Donald said about the role of religion. As a sociologist, I see the role of religion as being to develop community around common beliefs and a support system. The 28 fundamental beliefs have the value of defining the parameters of our sociological identity, but the actual community of faith is not what brings me to eternal life. It’s my robe of righteousness and the grace freely given by Jesus. 

But Jesus created us as social beings, and that community (certainly, the Adventist faith community) has brought amazing benefits—a worldwide community of believers who are there for us. We can study a Sabbath School lesson in any part of the world, and there’s just an amazing social resiliency that comes with that. But that’s not where our eternal life comes from. Our eternal life comes simply from accepting Jesus’s robe of righteousness and partnering with Him to navigate our way through the whitewater of life.

Don: We’ve talked about this in other classes, and Michael reiterated it just recently as well: Religion can be looked at as a language. It brings communities together and allows you to speak about things with common definitions. Just as I don’t speak French or Portuguese, they may not speak English in the way we do, and therefore they would have different ways of saying something similar to what we would be saying. We would understand it in our community, but they would understand it in a completely different way with their language. I think religion is like that. Christianity may have a better way of talking about grace than other religions, even though they do have some language around grace.

Kiran: A poem in the Bhagavad Gita is about grace, but Hindus don’t actually discuss grace much. In comparison, Protestant Christians are obsessed with it, even though our understanding is kind of faulty and our language is sometimes confusing. I haven’t seen this much emphasis on faith in God’s intervention versus in our own efforts anywhere else, except maybe in Daoism, where you just follow the Way. Coming from Hinduism, my understanding is that Christianity has a much better way of explaining the salvation process through grace. 

With regard to Carolyn question about neglecting to do something every day, would we fall from grace? We have to think about the nature of God. He is in the business of saving us. We have no concept of how to save ourselves. When God talked to Adam and Eve after they ate the fruit, He realized they had no idea how to come back to Him. So He devised a plan, came down from Heaven, died, and is giving us grace. He’s doing everything. What part do we have, actually, except to say yes? 

Look at Jonah—he kept saying he did not want to go to Nineveh but God kept pushing him that way. Even after preaching to them, when Jonah was waiting for the fire and brimstone to come, he was still questioning the grace of God, yet God kept working with him. I think we’re all reluctant passengers. We say yes, but then we come into the ship and make all sorts of fuss. But God is patient; He’s kind. He understands, for example, when you look at a mental health patient—we still deal with them with compassion and kindness. We do the same thing with children. They don’t want to put on clothes on their own, but that’s how I look at God. He understands, even if I don’t pray, or even when I’m praying for something else. 

He understands what I really need: His love, salvation, kindness, and grace in my life. So it depends very little on what I do and a lot on what God does. I have that security and safety, which I didn’t have in the beginning when I focused so much on my works, intentions, thoughts, and rituals.

Donald: Those are inspiring thoughts. As Sharon implied, we are a community of faith that meets every Saturday morning. We’re not all of one religion, but we don’t seem to think of that as important. It reminds me of thoughts I have had about community churches as opposed to corporate churches. As Sharon said, a corporate religion provides a community of faith, looking at our faith journey in an organized and well-laid-out way. There’s nothing better than going halfway around the world and participating in the same church, even if you don’t speak the local language, and understand what is transpiring. 

A community church is a body of people who have decided this is the way they want to look at their faith journey and share it with each other. They’re not that interested in evangelism. Some do missionary work, but they are not a highly structured, organized religion, and that brings with it strengths and weaknesses. A corporate church meeting might spend hours discussing a single word in its bylaws. 

In the context of wide and narrow, the idea comes from the Bible, not religion. But religion certainly seems to capitalize on that idea, as opposed to focusing on grace, which is not discussed as frequently or as often.

Sharon: I’ve been amazed by my Amish friends; they have Congregationalist community kinds of churches. One thing our Amish family does in their spiritual walk is that they don’t have communion until everyone is of one accord. So they don’t have the big ship of church urgencies or religiosity—the corporate overhead. Sometimes they go two years without having communion until all of them are in agreement. 

The relationships they put into their congregational community might have some lessons for us. It’s not only the Holy Spirit we need; we also need each other. We need the strength that comes from each other, and that’s got to be, in some sense, the wide way, because we need each other. Christ died for every single child. That sense of community strengthens the concept that the way has to be wide, because Christ put us all here for a purpose, and that purpose is for all of us to make it to His kingdom and everlasting life. 

I don’t have any answers. I have more questions than answers myself. But I think this idea of community is extremely imperative because of the need we have to all walk together. If only a few of us are in heaven, it’s going to be a lot more boring than if all of us wonderful people make it there together with the robe of Jesus’s righteousness.

Carolyn: Does that have to do with the new covenant covering the wide way? Like the Amish, could we be of one accord? The old covenant directly told us what to do and how to do it, but the new covenant has a broader sense in relationships.

Sharon: I think you’re right. I think the new covenant is about love, and grace is about love—grace is love. So it’s just a matter of us adopting the robe of His righteousness and letting the Lord autopilot our plane instead of us trying to crash-land them ourselves.

Reinhard: While community is good to strengthen each other, just like our group here, I think the individual responsibility is what it’s all about. Our relationship with God is from us. The Bible mentions that the father isn’t responsible for the son’s sin, and vice versa. 

The parable of the fish symbolizes how grace is available, but some people reject the grace. Some people reject the invitation to the wedding party, and some refuse to wear the proper dress. So although grace is available, there’s also some accountability. There are rules and regulations that must be followed. Grace is free for us, but some people do fall from grace. 

Sharon mentioned the attachment to the vine. The same applies here: if our attachment to God is continuous, with no interruptions, we will remain connected. But people, like some well-known figures in the Bible, sometimes forget or disobey God’s law, which is why they fell from their high positions. The same thing happens with us in our individual lives. We may fall from grace, but God gives us another chance. Grace allows us to reconnect to the source, to the vine, so we can move on. 

We ask for God’s forgiveness and grace in our lives. That brings comfort—when we have a life close to Jesus and follow His commandments, life is peaceful.

David: Sharon said that grace is about love, but Christianity seems to make it more about salvation and doesn’t focus as much on the love aspect of grace. It focuses on the salvation aspect. Christianity worries about salvation a great deal compared to other religions, especially the non-Abrahamic ones. It’s not really part of the language of other religions. 

But the one common aspect of all religious language is love, and that was at the heart of Christianity in the person of Jesus, whose central command was about love—love your neighbor, love God, love your neighbor as yourself. The central commandment wasn’t to have faith in anything, or to believe in grace; it was simply to love. Is that, I wonder, the narrow path? 

If I ask myself: “Do I love my neighbor?” and answer honestly, I can produce a dozen names of people I dislike intensely. Do I love them? I honestly can’t say I do. Should I love them? Yes, absolutely, but I don’t. That’s the narrow gate, that’s the way we should be going, but we can’t. We’re all on the wide path. If salvation is what worries us, we should stop worrying, because grace will take care of it, and we need that because we cannot love our fellow human beings the way Jesus did. 

We love some people of course, but not those who really upset us. I’m speaking for myself, and a lot of people are far better than I am, far more loving than I am. But in general, that’s the problem with the narrow gate: we simply cannot hope to be Jesus. We can try, and we should try, but there it is. Other religions—like Daoism, which is fundamentally a philosophy, not a religion—don’t worry about these things. They say that there is a force, an energy, a Way—I think of it as God—that will get you there in the end. In Christianity, we say it’s through grace, and that’s fine. That’s just another way of describing it.

Michael: Usually, this topic is about salvation, especially salvation after death, but I’m much more interested in the aspect of salvation before death. I worry that we do spend most of our lives on the wide road, if you will. It’s difficult to give up control and give control to grace instead. I feel that in this aspect, we do spend most of our lives not on the correct road, but that only makes our lives harder right now.

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