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:

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.

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.

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.

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;

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:

"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;

Go in by the narrow door; for wide is the door and open is the way which goes to destruction, and great numbers go in by it.

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.

Go in by the small gate. The road that leads to destruction is broad and spacious, and many go in by it.

Enter in by the strait gate As nothing is more opposed to the flesh than the doctrine of Christ, no man will ever make great proficiency in it who has not learned to confine his senses and feelings, so as to keep them within those boundaries, which our heavenly Teacher prescribes for curbing our wantonness. As men willingly flatter themselves, and live in gaiety and dissipation, Christ here reminds his disciples, that they must prepare to walk, as it were, along a narrow and thorny road But as it is difficult to restrain our desires from wicked licentiousness and disorder, he soothes this bitterness by a joyful remuneration, when he tells us, that the narrow gate, and the narrow road, lead to life Lest we should be captivated, on the other hand, by the allurements of a licentious and dissolute life, and wander as the lust of the flesh draws us, [1] he declares that they rush headlong to death, who choose to walk along the broad road, and through the wide gate, instead of keeping by the strait gate, and narrow way, which lead to life He expressly says, that many run along the broad road: because men ruin each other by wicked examples. [2] For whence does it arise, that each of them knowingly and wilfully rushes headlong, but because, while they are ruined in the midst of a vast crowd, they do not believe that they are ruined? The small number of believers, on the other hand, renders many persons careless. It is with difficulty that we are brought to renounce the world, and to regulate ourselves and our life by the manners of a few. We think it strange that we should be forcibly separated from the vast majority, as if we were not a part of the human race. But though the doctrine of Christ confines and hems us in, reduces our life to a narrow road, separates us from the crowd, and unites us to a few companions, yet this harshness ought not to prevent us from striving to obtain life. It is sufficiently evident from Luke's Gospel, that the instruction, which we are now considering, was uttered by Christ at a different time from that on which he delivered the paradoxes, [3] which we have formerly examined, about a happy life, (Matthew 5:3-12,) and laid down to them the rule of prayer. And this is what I have repeatedly hinted, that the instructions which are related by the other Evangelists, at different times, according to the order of the history, were here collected by Matthew into one summary, that he might bring more fully under our view the manner in which Christ taught his disciples. I have therefore thought it best to introduce here the whole passage from Luke, which corresponds to this sentence. While I have been careful to inform my readers, as to the order of time which is observed by Luke, they will forgive me, I hope, for not being more exact [4] than Matthew in the arrangement of the doctrine.

Footnotes

1 - ("Comme facilement les appetits de la chair nous tirent en leurs filets;") --("as the appetites of the flesh easily draw us into their nets.")

2 - "Pource que les hommes se poussent les uns les autres au chemin de damnation par mauvais exemple;" -- "because men urge each other on in the road to damnation by bad example."

3 - "Quand il a prononce ces sentences que nous avons veues par ci de-vant, monstrant tout au contraire de l'opinion commune;" -- "when he pronounced those sentences which we have formerly seen, showing it to be altogether contrary to the common opinion."

4 - "Si je n'ay pas este plus scrupuleux ou curieux en conferant les passages tendans a un mesme poinct de doctrine;" -- "if I have not been more careful or exact in comparing the passages relating to the same point of doctrine."

Enter ye in at the strait gate - Christ here compares the way to life to an entrance through a gate. The words "straight" and "strait" have very different meanings. The former means "not crooked;" the latter, "pent up, narrow, difficult to be entered." This is the word used here, and it means that the way to heaven is "pent up, narrow, close," and not obviously entered. The way to death is open, broad, and thronged. The Saviour here referred probably to ancient cities. They were surrounded with walls and entered through gates. Some of those, connected with the great avenues to the city, were broad and admitted a throng; others, for more private purposes, were narrow, and few would be seen entering them. So, says Christ, is the path to heaven. It is narrow. It is not "the great highway" that people tread. Few go there. Here and there one may be seen - traveling in solitude and singularity. The way to death, on the other hand, is broad. Multitudes are in it. It is the great highway in which people go. They fall into it easily and without effort, and go without thought. If they wish to leave that and go by a narrow gate to the city, it would require effort and thought. So, says Christ, "diligence" is needed to enter life. See Luke 13:24. None go of course. All must strive, to obtain it; and so narrow, unfrequented, and solitary is it, that few find it. This sentiment has been beautifully versified by Watts:
"Broad is the road that leads to death,
And thousands walk together there;
But wisdom shows a narrower path,
With here and there a traveler."

Enter ye in at the strait gate - Our Savior seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through This strait gate, δια της στενης πυλης, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to.
For wide is the gate - And very broad, ευρυχωρος, from ευρυς, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, απαγουσα, into That destruction, εις την απωλειαν, meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.

(5) 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:
(5) The example of life must not be taken from the multitude.

Enter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", John 10:7 as he is into the church below, and into all the ordinances and privileges of it; as also to the Father, by whom we have access unto him, and are let into communion with him, and a participation of all the blessings of grace; yea, he is the gate of heaven, through which we have boldness to enter into the holiest of all by faith and hope now; as there will be hereafter an abundant entrance into the kingdom and glory of God, through his blood and righteousness. This is called "strait"; because faith in Christ, a profession of it, and a life and conversation agreeable to it, are attended with many afflictions, temptations, reproaches, and persecutions. "Entering" in at it is by faith, and making a profession of it: hence it follows, that faith is not the gate itself, but the grace, by which men enter in at the right door, and walk on in Christ, as they begin with him.
For wide is the gate, and broad is the way, that leadeth to destruction; so that the one may be easily known from the other. There is no difficulty in finding out, or entering in at, or walking in the way of sin, which leads to eternal ruin. The gate of carnal lusts, and worldly pleasures, stands wide open,
and many there be which go in thereat; even all men in a state of nature; the way of the ungodly is "broad", smooth, easy, and every way agreeable to the flesh; it takes in a large compass of vices, and has in it abundance of company; but its end is destruction. Our Lord seems to allude to the private and public roads, whose measures are fixed by the Jewish canons; which say (p), that
"a private way was four cubits broad, a way from city to city eight cubits, a public way sixteen cubits, and the way to the cities of refuge thirty two cubits.''
(p) T. Bab. Bava Bathra, fol. 100. 1, 2. Vid. Maimon. & R. Sampson in Misn. Peah, c. 2. sect. 1. & Maimon in Sabbat. c. 1. sect. 1.

CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Matthew. 7:13-29)
Enter ye in at the strait gate--as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Luke 13:24), "Strive to enter in at the strait gate."
for wide is the gate--easily entered.
and broad is the way--easily trodden.
that leadeth to destruction, and--thus lured "many there be which go in thereat."

Enter ye in at the strait gate. The leading thought of the whole discourse is the kingdom of heaven and its conditions. Hence, when the Lord says, "Enter ye in," he means into the kingdom of heaven. Nearly every town in Palestine is surrounded by walls and is entered by gates. The principal ones are wide, with double doors, closed with locks and fastened with iron bars. The "strait gates" are in retired corners, are narrow, and are only opened to those who knock.

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. Many go in through it, because strait is the other gate - Therefore they do not care for it; they like a wider gate. Luke 13:24.