Matthew 7:14

"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it." And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life. And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. […]

Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."

A hermit was asked, 'What is meant by the text "Narrow and strait is the way" (Matt. 7:14)?' He answered, 'Narrow and strait is the way by which a man does violence to his thoughts and for God's sake breaks down his self-will. This is …

"How narrow is the gate and how hard the way which leadeth unto life, and few there be that find it!" The word "how" expresses the Lord's wonderment, as if He were saying, "Alas, how narrow it is!" But how is it that the Lord …

Therefore he who eats the Passover ought to have his loins girded, so that he who celebrates the solemnity of resurrection and incorruption may no longer be subject to corruption through any vices, may subdue pleasures, and may restrain the flesh from lust. For he does not know what the solemnity of incorruption is who still lies subject to corruption through incontinence. These things are hard for some, but narrow is the gate that leads to life.

(ord.) Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. (ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.

For the gate is narrow and the way is hard, that leads to life. This is contrary to the preceding. It is narrow, because it is restricted by the rule of the Law, and it is a way contrary to the other way: "For the …

Because strait is the gate, and narrow is the way,.... And so, difficult to enter in at; and when entered, the way is unpleasant to the flesh to walk in, being hedged up on each side with afflictions and tribulations; and moreover, is like the "narrow place", or στενος τοπος, "the strait place", as the Septuagint in Num 22:26 render it; in which the angel that met Balaam stood; and in which there was no turning to the right hand or the left; and such is the way to eternal happiness.

The strait gate - The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it - They need not seek for this; they come to it of course.

Anchor repaired 2026-08-10: was 7:12; content is Wesley on the strait gate, source marker 13, note spans vv. 13-14 (no separate note 14).

Christ deals faithfully with us, and tells us, First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, John iii.

Because strait is the gate - Instead of οτι because, I should prefer τι how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by injustice and unkindness.

In this part of the Sermon on the Mount our Lord begins to draw his discourse to a conclusion. The lessons he here forces on our notice are broad, general and full of the deepest wisdom. Let us mark them in succession. He lays down a general principle for our guidance in all doubtful questions between man and man. “We are to do to others as we would have others do to us.”We are not to deal with others as others deal with us: this is mere selfishness and heathenism.

As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it.

Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step.

Anchor repaired 2026-08-10: was 7:12; quote is JFB's section opening for the Sermon's conclusion, self-labeled Mt 7:13-27.

In this part of the Sermon on the Mount our Lord begins to draw his discourse to a conclusion. The lessons he here forces on our notice are broad, general and full of the deepest wisdom. Let us mark them in succession. He lays down a general principle for our guidance in all doubtful questions between man and man. “We are to do to others as we would have others do to us.”We are not to deal with others as others deal with us: this is mere selfishness and heathenism. We are to deal with others as we would like others to deal with us—this is real Christianity. There is a golden rule indeed! It does not merely forbid all petty malice and revenge, all cheating and overreaching: it does much more. It settles a hundred difficult points which, in a world like this, are continually arising between man and man. It prevents the necessity of laying down endless little rules for our conduct in specific cases. It sweeps the whole debatable ground with one mighty principle. It shows us a balance and measure by which everyone may see at once what is his duty. Is there a thing we would not like our neighbor to do to us? Then let us always remember that this is the thing we ought not to do to him. Is there a thing we would like him to do to us? Then this is the very thing we ought to do to him. How many intricate questions would be decided at once if this rule were honestly used! In the second place, our Lord gives us a general caution against the way of many in religion. It is not enough to think as others think, and do as others do. It must not satisfy us to follow the fashion, and swim with the stream of those among whom we live. He tells us that the way that leads to everlasting life is “narrow,” and “ few” travel in it. He tells us that the way that leads to everlasting destruction is “broad,” and full of travelers: “many enter there be that go in there at.”

All the essential morals which modern men need to learn could be deduced from this toy. Artistically considered, it reminds us of the main principle of art, the principle which is in most danger of being forgotten in our time. I mean the fact that …