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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Matthew 7:13 Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it.</title><link rel="canonical" href="https://biblehub.com/matthew/7-13.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/2/40_Mat_07_13.jpg" /><meta property="og:title" content="Matthew 7:13 - The Narrow Gate" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="Enter through the narrow gate. 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For wide is the gate and broad is the road that leads to destruction, and many enter through it. <a href="/nlt/matthew/7.htm">New Living Translation</a> “You can enter God’s Kingdom only through the narrow gate. The highway to hell is broad, and its gate is wide for the many who choose that way. <a href="/esv/matthew/7.htm">English Standard Version</a> “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. <a href="/bsb/matthew/7.htm">Berean Standard Bible</a> Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. <a href="/blb/matthew/7.htm">Berean Literal Bible</a> Enter through the narrow gate for wide is the gate and broad the way leading to destruction, and many are those entering through it. <a href="/kjv/matthew/7.htm">King James Bible</a> 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: <a href="/nkjv/matthew/7.htm">New King James Version</a> “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. <a href="/nasb_/matthew/7.htm">New American Standard Bible</a> “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. <a href="/nasb/matthew/7.htm">NASB 1995</a> &#8220Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. <a href="/nasb77/matthew/7.htm">NASB 1977 </a> “Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. <a href="/lsb/matthew/7.htm">Legacy Standard Bible </a> “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. <a href="/amp/matthew/7.htm">Amplified Bible</a> “Enter through the narrow gate. For wide is the gate and broad and easy to travel is the path that leads the way to destruction and eternal loss, and there are many who enter through it. <a href="/csb/matthew/7.htm">Christian Standard Bible</a> “Enter through the narrow gate. For the gate is wide and the road broad that leads to destruction, and there are many who go through it. <a href="/hcsb/matthew/7.htm">Holman Christian Standard Bible</a> &#8220Enter through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and there are many who go through it. <a href="/asv/matthew/7.htm">American Standard Version</a> Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. <a href="/cev/matthew/7.htm">Contemporary English Version</a> Go in through the narrow gate. The gate to destruction is wide, and the road that leads there is easy to follow. A lot of people go through that gate. <a href="/erv/matthew/7.htm">English Revised Version</a> Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. <a href="/gwt/matthew/7.htm">GOD'S WORD® Translation</a> "Enter through the narrow gate because the gate and road that lead to destruction are wide. Many enter through the wide gate. <a href="/gnt/matthew/7.htm">Good News Translation</a> "Go in through the narrow gate, because the gate to hell is wide and the road that leads to it is easy, and there are many who travel it. <a href="/isv/matthew/7.htm">International Standard Version</a> "Go in through the narrow gate, because the gate is wide and the road is spacious that leads to destruction, and many people are entering by it. <a href="/msb/matthew/7.htm">Majority Standard Bible</a> Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. <a href="/net/matthew/7.htm">NET Bible</a> "Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. <a href="/nheb/matthew/7.htm">New Heart English Bible</a> "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. <a href="/wbt/matthew/7.htm">Webster's Bible Translation</a> Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there are who go in by it. <a href="/wey/matthew/7.htm">Weymouth New Testament</a> "Enter by the narrow gate; for wide is the gate and broad the road which leads to ruin, and many there are who enter by it; <a href="/web/matthew/7.htm">World English Bible</a> “Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it. <div class="vheading2">Literal Translations</div><a href="/lsv/matthew/7.htm">Literal Standard Version</a> Go in through the narrow gate, because wide [is] the gate and broad the way that is leading to the destruction, and many are those going in through it; <a href="/blb/matthew/7.htm">Berean Literal Bible</a> Enter through the narrow gate for wide is the gate and broad the way leading to destruction, and many are those entering through it. <a href="/ylt/matthew/7.htm">Young's Literal Translation</a> Go ye in through the strait gate, because wide is the gate, and broad the way that is leading to the destruction, and many are those going in through it; <a href="/slt/matthew/7.htm">Smith's Literal Translation</a> Enter ye in through the strait gate, for broad the gate and spacious the way leading to destruction, and many are they coming in through it.<div class="vheading2">Catholic Translations</div><a href="/drb/matthew/7.htm">Douay-Rheims Bible</a> Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. <a href="/cpdv/matthew/7.htm">Catholic Public Domain Version</a> Enter through the narrow gate. For wide is the gate, and broad is the way, which leads to perdition, and many there are who enter through it. <a href="/nabre/matthew/7.htm">New American Bible</a> “Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. <a href="/nrsvce/matthew/7.htm">New Revised Standard Version</a> “Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/matthew/7.htm">Lamsa Bible</a> Enter in through the narrow door, for wide is the door, and broad is the road which carries to destruction, and many are those who travel on it. <a href="/aramaic-plain-english/matthew/7.htm">Aramaic Bible in Plain English</a> Enter the narrow gate, for the gate is wide and the road is spacious which leads to destruction, and many are those who are going in it.<div class="vheading2">NT Translations</div><a href="/anderson/matthew/7.htm">Anderson New Testament</a> Enter in through the strait gate: for wide is the gate, and broad is the way, that leads to destruction; and many there are that go in through it. <a href="/godbey/matthew/7.htm">Godbey New Testament</a> <FR>Enter ye in through the narrow gate: because wide is the gate and broad is the way, that leadeth to destruction, and many there are, who are going in through it.<Fr> <a href="/haweis/matthew/7.htm">Haweis New Testament</a> Enter in through the strait gate: for wide is the gate, and spacious the road, which leadeth to perdition, and they are many who enter that way: <a href="/mace/matthew/7.htm">Mace New Testament</a> Enter ye in at the strait gate; the gate that leadeth to destruction is broad, and the way is open, and they who pass through are numerous. <a href="/wey/matthew/7.htm">Weymouth New Testament</a> "Enter by the narrow gate; for wide is the gate and broad the road which leads to ruin, and many there are who enter by it; <a href="/worrell/matthew/7.htm">Worrell New Testament</a> <FR>"Enter ye in through the narrow gate; because wide is the gate, and broad is the way that leads to destruction, and many are those who enter through it;<Fr> <a href="/worsley/matthew/7.htm">Worsley New Testament</a> <FR>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 who go in thereat:<Fr> <a href="/parallel/matthew/7-13.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/hriiyJYqzvc?start=1621" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/matthew/7.htm">The Narrow Gate</a> 12In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets. 13<a href="/greek/1525.htm" title="1525: Eiselthate (V-AMA-2P) -- To go in, come in, enter. From eis and erchomai; to enter.">Enter</a> <a href="/greek/1223.htm" title="1223: dia (Prep) -- A primary preposition denoting the channel of an act; through.">through</a> <a href="/greek/3588.htm" title="3588: tēs (Art-GFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/4728.htm" title="4728: stenēs (Adj-GFS) -- Narrow, strait. Probably from the base of histemi; narrow.">narrow</a> <a href="/greek/4439.htm" title="4439: pylēs (N-GFS) -- A gate. Apparently a primary word; a gate, i.e. The leaf or wing of a folding entrance.">gate.</a> <a href="/greek/3754.htm" title="3754: hoti (Conj) -- Neuter of hostis as conjunction; demonstrative, that; causative, because.">For</a> <a href="/greek/4116.htm" title="4116: plateia (Adj-NFS) -- Broad, wide; subst: a street. From plasso; spread out flat, i.e. Broad.">wide is</a> <a href="/greek/3588.htm" title="3588: hē (Art-NFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/4439.htm" title="4439: pylē (N-NFS) -- A gate. Apparently a primary word; a gate, i.e. The leaf or wing of a folding entrance.">gate</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/2149.htm" title="2149: eurychōros (Adj-NFS) -- Broad, spacious, wide. From eurus and chora; spacious.">broad is</a> <a href="/greek/3588.htm" title="3588: hē (Art-NFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/3598.htm" title="3598: hodos (N-NFS) -- A way, road, journey, path. Apparently a primary word; a road; by implication, a progress; figuratively, a mode or means.">way</a> <a href="/greek/3588.htm" title="3588: hē (Art-NFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">that</a> <a href="/greek/520.htm" title="520: apagousa (V-PPA-NFS) -- To lead, carry, take away; met: To be led astray, seduced. From apo and ago; to take off.">leads</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">to</a> <a href="/greek/3588.htm" title="3588: tēn (Art-AFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/684.htm" title="684: apōleian (N-AFS) -- Destruction, ruin, loss, perishing; eternal ruin. From a presumed derivative of apollumi; ruin or loss.">destruction,</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/4183.htm" title="4183: polloi (Adj-NMP) -- Much, many; often. ">many</a> <a href="/greek/1510.htm" title="1510: eisin (V-PIA-3P) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist."></a> <a href="/greek/3588.htm" title="3588: hoi (Art-NMP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/1525.htm" title="1525: eiserchomenoi (V-PPM/P-NMP) -- To go in, come in, enter. From eis and erchomai; to enter.">enter</a> <a href="/greek/1223.htm" title="1223: di’ (Prep) -- A primary preposition denoting the channel of an act; through.">through</a> <a href="/greek/846.htm" title="846: autēs (PPro-GF3S) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">it.</a> 14But small is the gate and narrow the way that leads to life, and only a few find it.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/john/10-9.htm">John 10:9</a> I am the gate. If anyone enters through Me, he will be saved. He will come in and go out and find pasture. <a href="/luke/13-24.htm">Luke 13:24</a> “Make every effort to enter through the narrow door. For many, I tell you, will try to enter and will not be able. <a href="/proverbs/14-12.htm">Proverbs 14:12</a> There is a way that seems right to a man, but its end is the way of death. <a href="/john/14-6.htm">John 14:6</a> Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me. <a href="/psalms/1-6.htm">Psalm 1:6</a> For the LORD guards the path of the righteous, but the way of the wicked will perish. <a href="/proverbs/4-14.htm">Proverbs 4:14-15</a> Do not set foot on the path of the wicked or walk in the way of evildoers. / Avoid it; do not travel on it. Turn from it and pass on by. <a href="/john/3-16.htm">John 3:16</a> For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life. <a href="/deuteronomy/30-19.htm">Deuteronomy 30:19</a> I call heaven and earth as witnesses against you today that I have set before you life and death, blessing and cursing. Therefore choose life, so that you and your descendants may live, <a href="/isaiah/35-8.htm">Isaiah 35:8</a> And there will be a highway called the Way of Holiness. The unclean will not travel it—only those who walk in the Way—and fools will not stray onto it. <a href="/jeremiah/21-8.htm">Jeremiah 21:8</a> Furthermore, you are to tell this people that this is what the LORD says: ‘Behold, I set before you the way of life and the way of death. <a href="/romans/6-23.htm">Romans 6:23</a> For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. <a href="/1_john/5-12.htm">1 John 5:12</a> Whoever has the Son has life; whoever does not have the Son of God does not have life. <a href="/acts/4-12.htm">Acts 4:12</a> Salvation exists in no one else, for there is no other name under heaven given to men by which we must be saved.” <a href="/psalms/16-11.htm">Psalm 16:11</a> You have made known to me the path of life; You will fill me with joy in Your presence, with eternal pleasures at Your right hand. <a href="/proverbs/8-35.htm">Proverbs 8:35-36</a> For whoever finds me finds life and obtains the favor of the LORD. / But he who fails to find me harms himself; all who hate me love death.”</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Enter you in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat:at.<a href="/matthew/3-2.htm">Matthew 3:2,8</a> And saying, Repent ye: for the kingdom of heaven is at hand… <a href="/matthew/18-2.htm">Matthew 18:2,3</a> And Jesus called a little child unto him, and set him in the midst of them, … <a href="/matthew/23-13.htm">Matthew 23:13</a> But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.for.<a href="/genesis/6-5.htm">Genesis 6:5,12</a> And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually… <a href="/psalms/14-2.htm">Psalm 14:2,3</a> The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God… <a href="/isaiah/1-9.htm">Isaiah 1:9</a> Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.that.<a href="/matthew/25-41.htm">Matthew 25:41,46</a> Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: … <a href="/proverbs/7-27.htm">Proverbs 7:27</a> Her house is the way to hell, going down to the chambers of death.<a href="/proverbs/16-25.htm">Proverbs 16:25</a> There is a way that seemeth right unto a man, but the end thereof are the ways of death.<div class="vheading">Jump to Previous</div><a href="/matthew/6-5.htm">Broad</a> <a href="/matthew/5-17.htm">Destruction</a> <a href="/matthew/7-8.htm">Door</a> <a href="/isaiah/32-9.htm">Easy</a> <a href="/matthew/6-6.htm">Enter</a> <a href="/zechariah/14-10.htm">Gate</a> <a href="/matthew/5-40.htm">Goes</a> <a href="/matthew/6-23.htm">Great</a> <a href="/isaiah/48-17.htm">Leads</a> <a href="/ezekiel/41-26.htm">Narrow</a> <a href="/matthew/4-25.htm">Numbers</a> <a href="/matthew/7-8.htm">Open</a> <a href="/matthew/4-15.htm">Road</a> <a href="/haggai/1-4.htm">Ruin</a> <a href="/isaiah/49-20.htm">Strait</a> <a href="/micah/2-13.htm">Thereat</a> <a href="/malachi/3-10.htm">Thereby</a> <a href="/matthew/7-12.htm">Way</a> <a href="/zechariah/10-10.htm">Wide</a><div class="vheading2">Jump to Next</div><a href="/matthew/12-19.htm">Broad</a> <a href="/matthew/8-25.htm">Destruction</a> <a href="/matthew/7-14.htm">Door</a> <a href="/matthew/11-30.htm">Easy</a> <a href="/matthew/7-21.htm">Enter</a> <a href="/matthew/7-14.htm">Gate</a> <a href="/matthew/8-9.htm">Goes</a> <a href="/matthew/7-22.htm">Great</a> <a href="/matthew/7-14.htm">Leads</a> <a href="/matthew/7-14.htm">Narrow</a> <a href="/matthew/8-1.htm">Numbers</a> <a href="/matthew/9-30.htm">Open</a> <a href="/matthew/7-14.htm">Road</a> <a href="/luke/6-49.htm">Ruin</a> <a href="/matthew/7-14.htm">Strait</a> <a href="/exodus/30-19.htm">Thereat</a> <a href="/john/11-4.htm">Thereby</a> <a href="/matthew/7-14.htm">Way</a> <a href="/mark/7-36.htm">Wide</a><div class="vheading2">Matthew 7</div>1. <a href="/matthew/7-1.htm">Do Not Judge</a> 7. <a href="/matthew/7-7.htm">Ask, Seek, Knock</a> 13. <a href="/matthew/7-13.htm">Enter through the Narrow Gate</a> 15. <a href="/matthew/7-15.htm">A Tree and Its Fruit</a> 24. <a href="/matthew/7-24.htm">The Wise and the Foolish Builders</a> 28. <a href="/matthew/7-28.htm">Jesus ends his sermon, and the people are astonished.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/matthew/7.htm">Berean Study Bible</a></div>Enter through the narrow gate This phrase serves as a direct command from Jesus, urging His followers to make a deliberate choice. The Greek word for "enter" (εἰσέρχομαι, eiserchomai) implies an action that requires effort and decision. The "narrow gate" symbolizes the path of righteousness and obedience to God's will. In the historical context of ancient cities, gates were often narrow and required intentionality to pass through, contrasting with the wide, easily accessible gates that led to destruction. This imagery emphasizes the need for discernment and commitment in the Christian walk.For wide is the gate The "wide gate" represents the path of least resistance, one that is easy to find and enter. The Greek word for "wide" (πλατύς, platys) suggests something broad and spacious, indicating a path that accommodates many. This path is alluring because it requires no sacrifice or discipline, appealing to the natural human inclination towards comfort and self-indulgence. Historically, wide gates in cities were used for trade and commerce, symbolizing worldly pursuits and distractions that lead away from God.and broad is the way The "broad way" further illustrates the ease and popularity of the path leading away from God. The Greek word for "broad" (εὐρύχωρος, euruchoros) conveys a sense of spaciousness and freedom, yet it is a deceptive freedom that ultimately leads to bondage. This path is filled with temptations and moral compromises, reflecting the cultural and societal norms that often contradict biblical principles. The broad way is a warning against conforming to the world rather than being transformed by the renewal of the mind (<a href="/romans/12-2.htm">Romans 12:2</a>).that leads to destruction The end of the broad way is "destruction" (ἀπώλεια, apōleia), a term that signifies ruin and loss. This is not merely physical death but eternal separation from God. The historical and scriptural context underscores the gravity of this warning, as Jesus frequently spoke of the consequences of sin and the reality of hell. The destruction is a result of choosing the easy, self-centered path over the challenging, Christ-centered one.and many enter through it The phrase "many enter through it" highlights the tragic reality that the majority choose the path of destruction. The Greek word for "many" (πολύς, polys) indicates a large number, reflecting the widespread nature of sin and rebellion against God. This serves as a sobering reminder of the spiritual battle for souls and the importance of evangelism and discipleship. The historical context of Jesus' ministry shows His compassion for the lost and His desire for all to come to repentance (<a href="/2_peter/3-9.htm">2 Peter 3:9</a>).<div class="vheading2"><a href="/commentaries/ellicott/matthew/7.htm">Ellicott's Commentary for English Readers</a></div>(13) Enter ye in at the strait gate.--The figure was possibly suggested by some town actually in sight. Safed, the "city set on a hill," or some other, with the narrow pathway leading to the yet narrower gate, the "needle's eye" of the city, through which the traveller entered. Such, at any rate, was the picture which the words presented. A like image had been used before, with a singular coincidence of language, in the allegory known as the Tablet of Cebes, the Disciple of Socrates: "Seest thou not a certain small door, and a pathway before the door, in no way crowded, but few, very few, go in thereat? This is the way that leadeth to true discipline" (c. 16). The meaning of the parable here lies on the surface. The way and the gate are alike the way of obedience and holiness, and the gate is to be reached not without pain and effort; but only through it can we enter into the city of God, the heavenly Jerusalem. A deeper significance is, however, suggested even by our Lord's own teaching. He Himself is the "way" (<a href="/john/14-6.htm" title="Jesus said to him, I am the way, the truth, and the life: no man comes to the Father, but by me.">John 14:6</a>), or with a slight variation of the imagery, He is the "door," or gate, by which His sheep enter into the fold (<a href="/john/10-7.htm" title="Then said Jesus to them again, Truly, truly, I say to you, I am the door of the sheep.">John 10:7</a>). Only we must remember that His being thus the "way" and the "gate" does not mean that we can find, in union with Him, a substitute for holiness, but indicates simply how we are to attain to it.That leadeth to destruction.--The question, which has been much discussed lately, whether this word "destruction" means the extinction of conscious life--what is popularly called annihilation--or prolonged existence in endless suffering, is one which can hardly be settled by mere reference to lexicons. So far as they go, the word implies, not annihilation, but waste (<a href="/matthew/26-8.htm" title="But when his disciples saw it, they had indignation, saying, To what purpose is this waste?">Matthew 26:8</a>; <a href="/mark/14-4.htm" title="And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?">Mark 14:4</a>), perdition, i.e., the loss of all that makes existence precious. I question whether a single passage can be adduced in which it means, in relation to material things, more than the breaking up of their outward form and beauty, or in spiritual things, more than what may be described as the wretchedness of a wasted life. The use of the cognate verb confirms this meaning. Men "perish" when they are put to death (<a href="/matthew/22-7.htm" title="But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.">Matthew 22:7</a>; <a href="/acts/5-37.htm" title="After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed.">Acts 5:37</a>; et al.). Caiaphas gave his counsel that one man should die for the people, that the whole nation perish not (<a href="/john/11-50.htm" title="Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.">John 11:50</a>). The demons ask whether the Christ has come to destroy them (<a href="/mark/1-24.htm" title="Saying, Let us alone; what have we to do with you, you Jesus of Nazareth? are you come to destroy us? I know you who you are, the Holy One of God.">Mark 1:24</a>). The sheep are lost when they are wandering in the wilderness (<a href="/matthew/15-24.htm" title="But he answered and said, I am not sent but to the lost sheep of the house of Israel.">Matthew 15:24</a>; <a href="/luke/15-6.htm" title="And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me; for I have found my sheep which was lost.">Luke 15:6</a>). The immediate context leads to the same conclusion. "Life" is more than mere existence. "Destruction," by parity of reasoning, should be more than mere non-existence. On the other hand, the fact of the waste, the loss, the perdition, does not absolutely exclude the possibility of deliverance. The lost sheep was found; the exiled son, perishing with hunger, was brought back to his father's house. . . . <div class="vheading2"><a href="/commentaries/pulpit/matthew/7.htm">Pulpit Commentary</a></div>Verses 13-27. - (4) Epilogue (cf. <a href="/matthew/5-3.htm">Matthew 5:3</a>, note). Dare to take up this position, which has been laid down in <a href="/matthew/5-21.htm">Matthew 5:21 - 7:12</a>, involving though it must separation from the majority of men (vers. 13, 14); and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (vers. 15-20); they that work iniquity have neither present nor future union with me (vers. 21-23). Finally a solemn warning (vers. 24-27). Verse 13. - For vers. 13, 14, cf. <a href="/luke/13-23.htm">Luke 13:23, 24</a>, which, however (notwithstanding the similarity of vers. 25-27 to our vers. 21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying. On the other hand, our ver. 14 seems so direct an answer to <a href="/luke/13-23.htm">Luke 13:23</a> that it is not unlikely that this is one of the many passages placed by St. Matthew, or the authors of his sources, out of chronological order. Enter ye in. Show immediate energy and determination. Observe: (1) In Luke, "strive (ἀγωνίζεσθε) to enter in"; here, "enter at once." (2) In Luke, "through the narrow door" into, apparently, the final abiding-place; here, "through the narrow gate" into apparently the (perhaps long) road which takes us at last to full salvation. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success (cf. ver. 14, end; also <a href="/1_john/2-13.htm">1 John 2:13</a>). At the strait gate; Revised Version, by the narrow gate - the entrance resembling the road (ver. 14, note). Chrysostom (in lot.), contrasting present trials with future happiness, says, "straitened is the way and narrow is the gate, but not the city." For wide is the gate, and Broad is the way. So also the Revised Version, but the Revised Version margin has, "some ancient authorities omit is the gate." (For a full discussion on the difficult question of the genuineness of ἡ πύλη here, vide Westcott and Hort, 'App.') Westcott and Hort omit it, with א, Old Latin, and many Greek and Latin Fathers, and say that, though ἡ πύλη is probably genuine in ver. 14, "till the latter part of the fourth century the first ἡ πύλῃ has no Greek or Latin patristic evidence in its favour, much against it." They think this is "one of those rare readings in which the true text has been preserved by א without extant uncial support... . It was natural to scribes to set ver. 13 in precisely antithetic contrast to ver. 14; but the sense gains in force if there is no mention of two gates, and if the contrast in ver. 13 is between the narrow gate and the broad and spacious way." There must be a definite entering upon the right way; no entrance upon the wrong way is necessary, men find themselves upon it only too easily, and it is "made level with stones" (Ecclus. 21:10). Wide... broad. The second epithet (εὐρύχωρος) lays stress on there being plenty of space to walk in (Latt., spatiosa). That leadeth to destruction (ei) th\n a)pw/leian); that "perishing" in which "the sons of perishing" perish (<a href="/john/17-12.htm">John 17:12</a>). And many there be which; Revised Version, more exactly, and many be they that (καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι). Our Lord says that they that are perishing are many (cf. ver. 14, note). Go in; Revised Version, enter in; keeping up the allusion to "enter ye in." Observe, however, that if ἡ πύλη (vide supra) is false, the thought here is of entrance into the final issue of the way - ἡ ἀπώλεια. Thereat; Revised Version, thereby; i.e. by the way. <a href="/commentaries/matthew/7-13.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>Enter Εἰσέλθατε (Eiselthate) Verb - Aorist Imperative Active - 2nd Person Plural <a href="/greek/strongs_1525.htm">Strong's 1525: </a> To go in, come in, enter. From eis and erchomai; to enter. through διὰ (dia) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. the τῆς (tēs) Article - Genitive Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. narrow στενῆς (stenēs) Adjective - Genitive Feminine Singular <a href="/greek/strongs_4728.htm">Strong's 4728: </a> Narrow, strait. Probably from the base of histemi; narrow. gate. πύλης (pylēs) Noun - Genitive Feminine Singular <a href="/greek/strongs_4439.htm">Strong's 4439: </a> A gate. Apparently a primary word; a gate, i.e. The leaf or wing of a folding entrance. For ὅτι (hoti) Conjunction <a href="/greek/strongs_3754.htm">Strong's 3754: </a> Neuter of hostis as conjunction; demonstrative, that; causative, because. wide [is] πλατεῖα (plateia) Adjective - Nominative Feminine Singular <a href="/greek/strongs_4116.htm">Strong's 4116: </a> Broad, wide; subst: a street. From plasso; spread out 'flat', i.e. Broad. the ἡ (hē) Article - Nominative Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. gate πύλη (pylē) Noun - Nominative Feminine Singular <a href="/greek/strongs_4439.htm">Strong's 4439: </a> A gate. Apparently a primary word; a gate, i.e. The leaf or wing of a folding entrance. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. broad [is] εὐρύχωρος (eurychōros) Adjective - Nominative Feminine Singular <a href="/greek/strongs_2149.htm">Strong's 2149: </a> Broad, spacious, wide. From eurus and chora; spacious. the ἡ (hē) Article - Nominative Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. way ὁδὸς (hodos) Noun - Nominative Feminine Singular <a href="/greek/strongs_3598.htm">Strong's 3598: </a> A way, road, journey, path. Apparently a primary word; a road; by implication, a progress; figuratively, a mode or means. that ἡ (hē) Article - Nominative Feminine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. leads ἀπάγουσα (apagousa) Verb - Present Participle Active - Nominative Feminine Singular <a href="/greek/strongs_520.htm">Strong's 520: </a> To lead, carry, take away; met: To be led astray, seduced. From apo and ago; to take off. to εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. destruction, ἀπώλειαν (apōleian) Noun - Accusative Feminine Singular <a href="/greek/strongs_684.htm">Strong's 684: </a> Destruction, ruin, loss, perishing; eternal ruin. From a presumed derivative of apollumi; ruin or loss. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. many πολλοί (polloi) Adjective - Nominative Masculine Plural <a href="/greek/strongs_4183.htm">Strong's 4183: </a> Much, many; often. enter εἰσερχόμενοι (eiserchomenoi) Verb - Present Participle Middle or Passive - Nominative Masculine Plural <a href="/greek/strongs_1525.htm">Strong's 1525: </a> To go in, come in, enter. From eis and erchomai; to enter. through δι’ (di’) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. it. αὐτῆς (autēs) Personal / Possessive Pronoun - Genitive Feminine 3rd Person Singular <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. <div class="vheading">Links</div><a href="/niv/matthew/7-13.htm">Matthew 7:13 NIV</a> <a href="/nlt/matthew/7-13.htm">Matthew 7:13 NLT</a> <a href="/esv/matthew/7-13.htm">Matthew 7:13 ESV</a> <a href="/nasb/matthew/7-13.htm">Matthew 7:13 NASB</a> <a href="/kjv/matthew/7-13.htm">Matthew 7:13 KJV</a> <a href="//bibleapps.com/matthew/7-13.htm">Matthew 7:13 BibleApps.com</a> <a href="//bibliaparalela.com/matthew/7-13.htm">Matthew 7:13 Biblia Paralela</a> <a href="//holybible.com.cn/matthew/7-13.htm">Matthew 7:13 Chinese Bible</a> <a href="//saintebible.com/matthew/7-13.htm">Matthew 7:13 French Bible</a> <a href="/catholic/matthew/7-13.htm">Matthew 7:13 Catholic Bible</a> <a href="/matthew/7-13.htm">NT Gospels: Matthew 7:13 Enter in by the narrow gate (Matt. Mat Mt) </a></div></div></td></tr></table></div><div id="left"><a href="/matthew/7-12.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Matthew 7:12"><img src="/left.png" name="lft" border="0" alt="Matthew 7:12" /></a></div><div id="right"><a href="/matthew/7-14.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Matthew 7:14"><img src="/right.png" name="rght" border="0" alt="Matthew 7:14" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>