Broad is the road that leads to destruction-why?

It is axiomatic for the natural man (that is a man without new life from God) to go in at the wide gate and walking in the broad way. On this way there are no restrictions. For everything is allowed on this way. But it ends in eternal destruction. We see it today just as the Lord describes then: many are blinded and misled by the inviting, wide entrance. They shut their eyes in respect of their ultimate destination. Generally one does not board a train or plane without knowing exactly when and where the journey is meant to end. But when it comes to the most important journey, the journey of life, multitudes do not even think about the end or their destiny, and lull themselves into a false sense of security.

Let us remember again that the subject here is not the gospel but the responsibility of the disciple, the follower of Christ. The danger also exists for him to be allured by the apparent comforts of life on to the broad way. Let no one who confesses the Lord fool himself by thinking that his manner of life does not matter much and that 'the main thing is faith'. There is not a single word in Scripture to support the view that living in sin, that is to walk in the broad way, will end in glory. Actually the Word of God says unmistakably that walking such a way will lead to damnation (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5; Phil. 3:18-19).

In fact it will only add unspeakably to your bitter self-reproach that the Lord gave you so distinct a signal of danger for time and eternity. You refused the narrow gate, because it admitted neither self-will, nor fleshly lust. You loved the wide gate and the broad way, because you set your heart on what you called liberty, seeking and doing what you liked in defiance of God's will. You stifled the conviction of your moral folly and incredulous madness by the abundance of your company high and low. The narrow gate was repulsive to you, because it compelled you to stoop to God, which your pride and your passions alike resented. You had in entering through it to meet God singly, and to face Him alone about your sins. Had you been in earnest, you would have seen that He is our Saviour God, who desires that all men should be saved and come to acknowledgement of truth. And this is solely in Christ Who is the one Mediator of God and men, and gave Himself a ransom for all.

This is followed by an exhortation such as He who is from above alone could give and with it the first half of the seventh chapter closes. "Enter ye in through the narrow gate: for wide is the gate and broad is the way that leadeth unto destruction, and many there are that enter through it; because narrow is the gate and straitened is the way that leadeth unto life, and few there are that find it." It is the well-known Gospel text, though not always correctly applied. The gate (door) and the way is Christ Himself. "I am the door of the sheep; by me if any man enter in, he shall be saved" (John 10). "I am the way ... no man cometh unto the Father but by me" (John 14). And why then is the gate narrow? Not because certain conditions and hard terms are to be fulfilled, but because man does not want to give up his own righteousness and clinging still to his miserable, filthy rags, he refuses God's way and God's door of salvation, which is Christ and Christ alone. Ah, the devices of Satan ever multiplying to keep men away from entering in through the narrow gate! The broad way that leads to destruction was never so thronged in the history of Christendom with such masses of professing, self-righteous, moral, educated, but Christ and the blood rejecting "Christians" as in these days, and still the word is true of the narrow gate and the straitened way that "few there are that find it."

"Few there be that find it." The great company of heavenward wayfarers, as they would consider themselves, are thronging another road, congratulating themselves upon the number and respectability of their companions. As they said in the days in which these words were uttered: "Have any of the rulers or the Pharisees believed on Him? but this people who know not the law, are cursed."

It is plain that the Lord affirmed Himself to be the door and the way. "I am the door of the sheep: by Me if any man enter in, he shall be saved" (John 10:9). Again; "I am the Way, the Truth, and the Life" (John 14:6). Again; if they asked about the works that they should do, He answered: "This is the work of God, that ye believe on Him whom He hath sent" (John 6:29). Thus, if there are not two ways to life, (and He says there are not,) then the narrow way is Christ Himself. If the "gate" and the "door" are not different, it is still Christ who is represented by the gate. And then men miss the way of life, not because the terms are hard or He so unapproachable, but because men; glorifying themselves as good moralists, refuse the gracious Saviour of sinners, and seek out other ways. "They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:3-4).

The gate is "strait," because here is indeed an absolute condition: "no man cometh unto the Father but by Me." Self-righteousness must come down; Christ must be the absolute and complete Saviour, which He alone can be: too strict conditions for multitudes to submit to. The crowds do not yet "come to Him that they may have life" (John 5:40). Yet grace itself can make no other terms, and we shall find, as we pass on here but a little way, that these are in fact the terms which exclude many of those who even call Him Lord, but who have never known Him.

(5) This section closes with a solemn exhortation to "enter in through the strait gate," as the only way leading to life, and alas, found by few. The many would then (and still will) enter by another and wide gate, and throng a broad way, but a way leading to destruction and not to life. The words are figurative, of course, and the Lord does not further explain them here in any direct way. He leaves them as He does many other things, to awaken thought. There have, in fact, been very different thoughts about them: not, as to what they refer, in the mention of a gate and of a way, for the Lord speaks plainly of the way to life and the way to destruction; and these things are plain enough; but the gate, the way, are not themselves explained. We have but the description, — a "strait" gate and a "narrow" way, with few travelers, set in opposition to a "wide" gate, and a "broad" way, and many crowding them. We are left to ask what is this straitness, and what does it imply? Hard terms and difficult to comply with, with an uncertainty, on this account, of perseverance to the end? Surely not; although many have so taken it. The Lord once uses the first of these expressions in the Gospel of Luke, where He is answering one of those questions with which we so often perplex ourselves: "then said one unto Him, Lord, are there few that be saved?" which the Lord answers with a home-thrust at the questioner himself, "Strive to enter in at the strait gate," to which He adds also that "many would seek to enter in and would not be able" (Luke 13:24). But He bases this upon something else than the straitness of the gate: the difficulty, or rather, the impossibility of entrance is only found "when once the Master of the house is risen up and has shut to the door;" it was a shut gate that was to be dreaded, not a strait one. Thus the exhortation: be urgent to enter in while there is time.

Here in Matthew, there is no exhortation to strive, but simply to enter in there, and by no other gate. "Few there be that find it:" the mass go by a different road. It is not here the door being shut, but men mistaking which it is: the broad way of destruction being taken for God's narrow way of life.

This makes the picture of that broad way exceedingly solemn. Many have, no doubt, the thought of its representing the way of vice and open irreligion as opposed to the way of holiness; but closer consideration will convince us that it is not so. For no one expects, however careless he may be about it, the way of sin to lead heavenward. Whereas the Lord plainly intimates this to be what the writer of Proverbs speaks of ― "a way that seemeth right unto a man; but the end thereof are the ways of death" (Prov. 14:12). The question is of finding the way of life. Hence the solemn warning to beware of false prophets which follows thereupon, men who would lead those listening to them upon the broad way of death.

This leads on now to the Lord's showing the path of such faith to be narrow or confined, not appreciated by the majority. Many choose the wide gate and the broad way because man in the flesh seeks his own advantage and is not concerned with treating others as he desires to be treated. but it leads to destruction following the crowd is popular, but full of danger.

The strait gate is constricted by narrow limits, and not attractive to the flesh. The entire way is narrow too, but it leads to life, in which there is no limiting confinement. In the world the way may seem irksome, but faith can bear this in view of what is infinitely better, even in spite of the added trial of being accused of personal narrowness and bigotry. If only few find it, still it is God's way.

In verses 13 and 14 the Lord evidently looked beyond His disciples to the crowd. Before them there were the alternatives of the broad way and the narrow way, of destruction and life. We cannot say that the grace of God is narrow, for it has come forth for all men; it is the way of self-judgment and repentance which is so narrow. Few find that way, and but few proclaim it. The majority of the preachers prefer to prophesy smoother things.

While the main subject of the Lord's discourse on the mount pertains to the kingdom (see Matt. 5:3, 10, 19, 20, etc.), much of it, and indeed all its moral principles, will abide for all time. Thus the "strait gate" and the "broad" way are true of every dispensation - up to the reign of Christ during the thousand years. For man being what he is, alienated from God, is ever in opposition to the truth, to God's testimony however presented. The terrors of the law, as well as the attractions of grace, only serve him for an occasion to find fault with, and to condemn, the messenger. (Luke 7:31-34.) The consequences are twofold; first, the mass travel in the broad road (for all the influences of this world favour the enmity of their own hearts), which leadeth to destruction; and, secondly, the few who are wrought upon by the grace of God, and have their eyes opened to their state and need, find that both the gate, and "the way" which leadeth unto life, are strait and narrow. Repentance and faith constitute the entrance (the gate), and God's will, the Lord Himself indeed, is the way of life. Every Christian should know that the closer he keeps to Christ, the more faithfully he treads in His footsteps, the narrower is his path; whereas the multitude, following only the bent of their own desires and inclinations, roam and wander without restriction. Bearing this in mind, it is easy to interpret the Lord's figurative language.

While the main subject of the Lord's discourse on the mount pertains to the kingdom (see Matt. 5:3, 10, 19, 20, etc.), much of it, and indeed all its moral principles, will abide for all time. Thus the "strait gate" and the "broad" way are true of every dispensation — up to the reign of Christ during the thousand years. For man being what he is, alienated from God, is ever in opposition to the truth, to God's testimony however presented. The terrors of the law, as well as the attractions of grace, only serve him for an occasion to find fault with, and to condemn, the messenger. (Luke 7:31-34.) The consequences are twofold; first, the mass travel in the broad road (for all the influences of this world favour the enmity of their own hearts), which leadeth to destruction; and, secondly, the few who are wrought upon by the grace of God, and have their eyes opened to their state and need, find that both the gate, and "the way" which leadeth unto life, are strait and narrow. Repentance and faith constitute the entrance (the gate), and God's will, the Lord Himself indeed, is the way of life. Every Christian should know that the closer he keeps to Christ, the more faithfully he treads in His footsteps, the narrower is his path; whereas the multitude, following only the bent of their own desires and inclinations, roam and wander without restriction. Bearing this in mind, it is easy to interpret the Lord's figurative language.

The entrance to the Kingdom is next spoken of under the figure of a "strait gate." There must be purpose of heart to separate from the crowd, and take an individual path at all costs. David had it (Ps. 17:3), Daniel had it (Dan. 1), and Barnabas exhorted the young believers of Antioch to seek after it if they would make progress in the new life. There is no middle path here, and no middle place hereafter. The issues are simple, if inexpressibly solemn. A good start — the strait gate entered, the narrow way trodden the end, everlasting life. Conversion and Regeneration are the doors of entrance. Holiness marks out the pathway that leads from the strait gate to the gate of pearl. And few there be that find it. But for grace no one would.

On the other hand, wide is the gate and broad is the way that leadeth to destruction. Everything agreeable to the flesh and pleasing to the eye may be carried through the wide gate and taken along the broad way, but the pleasures of Sin are but for a season, and the end is — Hell.