Sermon Tone Analysis

MATTHEW 7;13-14

YOUR DESTINY IS BEFORE YOU

Christ, ending His sermon on the mount, reproves rash judgment1

1 Kin12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.1

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.

Multitudes would never face this.

But it must be faced, else the consequences will be fatal.

This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence—end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost.

This gives occasion to the two opening verses of this application.

13.

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 (Lu 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.”

14.

Because strait is the gate, and narrow is the way, which leadeth unto life—In other words, the whole course is as difficult as the first step; and (so it comes to pass that).

few there be that find it—The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it.

It is sailing with a fair wind and a favorable tide.

The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued.

The one disadvantage of this course is its end—it “leadeth to destruction.”

The great Teacher says it, and says it as “One having authority.”

To the supposed injustice or harshness of this He never once adverts.

He leaves it to be inferred that such a course righteously, naturally, necessarily so ends.

But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us.

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.

But it has one advantage—it “leadeth unto life.”

Some critics take “the gate” here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion.

But as this would make our Lord’s words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done.

But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things—the true heirs and representatives of the false prophets of old—would be rife enough in the new kingdom.1

1 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 30.

1 King James Version (WORDsearch Edition) (WORDsearch, n.d.), Mt 7:12–14.

g James Version (WORDsearch Edition) (WORDsearch, n.d.), Mt 7:1.

THEW 7;13-14

MATTHEW 7;13-14

YOUR DESTINY IS BEFORE YOU

Christ, ending His sermon on the mount, reproves rash judgment1

1 Kin12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

13 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: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.1

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.

Multitudes would never face this.

But it must be faced, else the consequences will be fatal.

This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence—end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost.

This gives occasion to the two opening verses of this application.

13.

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 (Lu 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.”

14.

Because strait is the gate, and narrow is the way, which leadeth unto life—In other words, the whole course is as difficult as the first step; and (so it comes to pass that).

few there be that find it—The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it.

It is sailing with a fair wind and a favorable tide.

The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued.

The one disadvantage of this course is its end—it “leadeth to destruction.”

The great Teacher says it, and says it as “One having authority.”

To the supposed injustice or harshness of this He never once adverts.

He leaves it to be inferred that such a course righteously, naturally, necessarily so ends.

But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us.

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.

But it has one advantage—it “leadeth unto life.”

Some critics take “the gate” here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion.

But as this would make our Lord’s words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done.

But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things—the true heirs and representatives of the false prophets of old—would be rife enough in the new kingdom.1

1 Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 30.

1 King James Version (WORDsearch Edition) (WORDsearch, n.d.), Mt 7:12–14.

g James Version (WORDsearch Edition) (WORDsearch, n.d.), Mt 7:1.

THEW 7;13-14