Matthew 7:13 · Bible study
Matthew 7:13 Commentary: Study: The Narrow Gate and the Broad Way
Greek · 11 what the commentators say
Meaning in one sentence
A study of Matthew 7:13 exploring the narrow gate, the broad way, and what it means for Christian discipleship.
Research Summary
- Meaning: Jesus commands his followers to enter the difficult, narrow gate that leads to life, rather than the easy, broad gate that leads to destruction.
- Key words: στενός (narrow/strait), πλατύς (broad/wide), εὐρύχωρος (spacious), ἀπάγω (lead away), ἀπώλεια (destruction).
- Main debate: Whether the narrow gate is Christ himself, repentance, the Golden Rule, or the general path of holy obedience.
- Theological theme: The exclusivity of salvation and the necessity of intentional, disciplined discipleship.
- Best use: A call to self-examination and commitment, especially during evangelism or Lenten preparation.
Translation Comparison
BSB Berean Standard Bible 2020
Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it.
WEB World English Bible 2000
“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.
KJV King James Version 1769
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:
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
`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;
Darby Darby Bible 1890
Enter in through the narrow gate, for wide the gate and broad the way that leads to destruction, and many are they who enter in through it.
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
Entrad por la puerta estrecha: porque ancha es la puerta, y espacioso el camino que lleva á perdición, y muchos son los que entran por ella.
Entrai pela porta estreita; porque larga é a porta, e espaçoso o caminho que leva à perdição; e muitos são os que por ela entram.
Entrez par la porte étroite. Car large est la porte, spacieux est le chemin qui mènent à la perdition, et il y en a beaucoup qui entrent par là.
Gehet ein durch die enge Pforte. Denn die Pforte ist weit, und der Weg ist breit, der zur Verdammnis abführt; und ihrer sind viele, die darauf wandeln.
Gaat in door de enge poort; want wijd is de poort, en breed is de weg, die tot het verderf leidt, en velen zijn er, die door dezelve ingaan;
Entrate per la porta stretta, poiché larga è la porta e spaziosa la via che mena alla perdizione, e molti son quelli che entran per essa.
Wchodźcie przez ciasną bramę; albowiem przestronna jest brama i szeroka droga, która prowadzi na zatracenie, a wiele ich jest, którzy przez nię wchodzą.
Входите тесными вратами, потому что широки врата и пространен путь, ведущие в погибель, и многие идут ими;
「你們要進 窄 門。因為 引 到 滅亡，那門 是寬的， 路 是大的，進去 的人 也 多；
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.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 7:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus presents two exclusive paths, each with its own gate, road, and destination. The narrow gate is difficult to enter; the broad gate is easy and crowded. All agree the broad way leads to destruction (ἀπώλειαν, eternal ruin) and the narrow way leads to life. They differ on what the narrow gate actually is. Gill identifies it as Christ himself, citing John 10:7. Clarke sees the Golden Rule (Matthew 7:12) as the immediate referent, though he allows for repentance. Wesley and Henry take it as the holiness described in the Sermon on the Mount. Barnes and Calvin treat it as the general path of self-denial and obedience to Christ’s teaching. Despite this variation, all insist that entering the narrow gate is a conscious, decisive act that goes against natural human inclination.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Christ as the gate: Gill draws on John 10:7 where Jesus says, 'I am the door of the sheep.' Entering Christ by faith is the narrow gate.
- The Golden Rule as the gate: Clarke connects the gate directly to the preceding verse (Matthew 7:12), seeing it as the practical ethic of doing to others as you would have them do to you.
- Repentance and holiness: Wesley and Henry interpret the gate as the radical obedience and inward holiness described throughout the Sermon on the Mount.
- General path of discipleship: Barnes and Calvin see the gate as the whole way of self-denial and following Christ, without narrowing it to a single referent.
What is clear: Jesus calls for a decisive choice between two exclusive paths, and entering the narrow way is difficult, while the broad way is easy and popular.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the narrow gate | It represents the entrance to salvation and life. It is difficult and opposed to human nature. | Some identify it as Christ himself (Gill), others as repentance or the Golden Rule (Clarke), others as the holiness taught in the Sermon on the Mount (Wesley, Henry), and others as the general path of self-denial (Barnes, Calvin). |
| Role of human effort in entering | Entering requires intentional decision and struggle against natural inclinations. | Traditions vary on whether human effort cooperates with grace (Catholic/Arminian) or is itself a gift produced by grace (Reformed). Both agree that no one drifts into the narrow gate. |
| Number of the saved | Many walk the broad way; few find the narrow way. The text does not quantify exactly how few. | Some see this as a description of the present age (the church is a little flock) without speculating on final numbers. Others read it as a warning that many who think they are on the narrow way are not (see Matthew 7:21, 23). |
Historical & Cultural Context
Jesus draws on imagery familiar to every listener in first-century Galilee. Ancient cities were encircled by walls with several gates. The main gates opened onto wide avenues that could accommodate crowds and commerce. Smaller gates, sometimes called posterns, were narrow and accessible only to those who knew they were there. Walking through such a gate required purpose, you did not stumble into it by accident.
Jewish law also distinguished between public and private roads. The Mishnah specified that a public road must be sixteen cubits wide (about twenty-four feet), while a private way was only four cubits. The language of “gate” and “way” in this verse echoes that legal distinction, as both Gill and Clarke note. Jesus uses it to picture two entirely different journeys, one spacious and well-traveled, the other constricted and lonely.
The verse sits at a turning point in the Sermon on the Mount. Jesus has just given the Golden Rule (Matthew 7:12) and called for radical trust in the Father (verses 7, 11). Immediately after this verse, he warns about false prophets (verse 15) and insists on doing the Father’s will (verses 21, 23). The narrow gate is set directly after the Golden Rule, and several commentators read the gate as the practical application of that rule, treating others as you want to be treated. It is a small, hard door that leads to a hard road. There is no third option.
Textual Notes
The supplied commentary excerpts and lexical data note no significant textual variants for Matthew 7:13. The Greek text is stable across major manuscripts. Some scribes may have harmonized the phrasing with Luke 13:24, but this does not affect the meaning of the verse in Matthew.
Reception History
This verse has been a key text in Christian teaching on the two ways from the earliest centuries. The Didache (1st, 2nd century) opens with “There are two ways, one of life and one of death,” echoing the imagery. Augustine and other church fathers used it to preach the necessity of moral effort and the reality of eternal judgment. During the Reformation, both Luther and Calvin emphasized that the narrow gate cannot be entered by human strength alone but requires divine grace, though they differed from Catholic interpreters on the role of works in salvation. In modern evangelicalism, Matthew 7:13 is often paired with Luke 13:24 in evangelistic appeals, calling people to choose Christ before it is too late. Across traditions, the verse has maintained its force as a stark summons to decision.
Preaching This Verse
Three-point outline
- The command: “Enter in by the narrow gate.” The verb is an aorist imperative, an urgent, once-for-all decision. It is not a suggestion.
- The contrast: The wide gate and broad way are easy and crowded; the narrow gate is tight and few find it. Jesus draws a stark either/or, not a both/and.
- The destination: The broad way leads to destruction (ἀπώλεια, utter ruin). The narrow way leads to life. The gate is the entrance, but the road continues.
Five-point outline
- There are only two ways, not many, not three.
- Each way has a gate (entrance) and a path (ongoing direction).
- The wide gate is easy: no effort, no resistance, no scrutiny.
- The narrow gate is hard: it requires intent, struggle, and self-denial.
- The broad way is crowded; the narrow way is lonely, but its end is life.
Illustration hooks
- A highway off-ramp that everyone takes versus a turn that looks like a driveway but leads to a hidden destination.
- Choosing the stairs instead of an escalator, harder but keeps you fit for the journey.
- A restaurant with one door marked “employees only” that actually leads to the best dining room.
Questions your congregation is asking
- “How do I know if I’m on the broad way without realizing it?”
- “Why would a loving God make the way to life so narrow?”
- “Am I supposed to struggle this much in the Christian life?”
Leading a Discussion
Jesus does not soften the contrast. There are two gates, two ways, two crowds, two ends. This passage forces us to examine which path we are actually on, not which one we claim to be on. Let these questions guide your group toward honest reflection.
Discussion questions
- What does the narrow gate represent in this verse? What do different commentators suggest, and which do you find most convincing?
- Why does Jesus emphasize that the broad way is crowded? What does that tell us about popularity and spiritual safety?
- Read Luke 13:24, where Jesus says, “Strive to enter in at the narrow gate.” How does the word “strive” (ἀγωνίζομαι) change how you understand this verse?
- The narrow gate comes right after the Golden Rule (Matthew 7:12). Why might Jesus place them together?
- If the narrow gate is hard to find, what does that say about human nature? What does it say about God’s role in helping us find it?
- Think of a time you took the easy way instead of the right way. What did you learn about yourself?
- How can your small group help each other stay on the narrow way without becoming judgmental of those on the broad way?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 6:5 | Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually only evil. |
| Genesis 6:12 | God saw the earth, and saw that it was corrupt, for all flesh had corrupted their way on the earth. |
| Psalms 14:2 | Yahweh looked down from heaven on the children of men, to see if there were any who understood, who sought after God. |
| Psalms 14:3 | They have all gone aside. They have together become corrupt. There is no one who does good, no, not one. |
| Proverbs 7:27 | Her house is the way to Sheol, going down to the rooms of death. |
| Proverbs 9:6 | Leave your simple ways, and live. Walk in the way of understanding.” |
| Proverbs 16:25 | There is a way which seems right to a man, but in the end it leads to death. |
| Isaiah 1:9 | Unless Yahweh of Armies had left to us a very small remnant, we would have been as Sodom. We would have been like Gomorrah. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the strait gate specifically as doing to others what you would have them do to you, drawing on a Jewish legal distinction between broad public roads and narrow private paths. He acknowledges that others interpret the gate as repentance, but insists this rule of conduct is the uniquely narrow way Jesus meant.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a sharp distinction between the words for the gate: it is strait, meaning narrow and difficult to enter, not straight in the sense of unbent. He compares it to private city gates that are narrow and seldom used, while the way to destruction is the broad, crowded highway that requires no effort to follow.
Calvin's Commentaries Reformed 1564
Calvin warns that the majority of people ruin each other by following the broad, easy path and falsely assuming safety in numbers. The narrow road is difficult because it requires self-denial and a deliberate separation from the world's habits. Believers must not be discouraged by the small number who find it, because that road alone leads to life.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator sees the narrow way as the entrance to a mansion, known only to a few, and finds the key in the preceding verses on prayer. It is through prayer, not merely effort, that this narrow entrance must be gained.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress the urgency of choosing the narrow gate because the broad way is easy and popular yet leads to ruin. They emphasize that the very ease and wide appeal of the wrong path make it the one most people follow, so entering the narrow gate requires deliberate effort.
Gill's Exposition of the Bible Baptist 1748
Gill identifies Christ himself as the strait gate, not faith; faith is the means by which a person enters through Christ. The gate is called strait because believing in Christ and living out that profession bring afflictions and persecution. In contrast, the wide gate of sinful pleasures requires no effort and leads to ruin.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that the narrow gate is so tight it barely allows one person through, making the first step of following Christ an uphill battle against every natural desire. By contrast, the wide gate is effortless to enter, which explains why so many choose it.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry ties the golden rule directly to prayer: unless we treat others fairly, God will not hear us. He stresses that Christ commands this honest conduct toward all people, not just fellow believers, making uprightness an essential condition for true devotion.
Vincent's Word Studies Evangelical 1887
Vincent points out a striking parallel to Jesus's words in an ancient Greek text, where a "little door" with few travelers leads to true learning. He also notes the Greek verb for "leadeth" means "lead away" from death or the broad road. Crucially, the gate stands at the road's start, not its end.