Matthew 7: 1. 3 "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it.(1. 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. Watch One Flew Over The Cuckoo`S Nest Online Iflix there. 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. The meaning of the parable here lies on the surface.

1. New International Version "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it.
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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" (John 1. He is the "door," or gate, by which His sheep enter into the fold (John 1. 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 (Matthew 2. Mark 1. 4: 4), perdition, i. 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 (Matthew 2. Acts 5: 3. 7; et al.).

Caiaphas gave his counsel that one man should die for the people, that the whole nation perish not (John 1. The demons ask whether the Christ has come to destroy them (Mark 1: 2. The sheep are lost when they are wandering in the wilderness (Matthew 1. Luke 1. 5: 6). 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.

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The lost sheep was found; the exiled son, perishing with hunger, was brought back to his father's house. Verses 1. 3- 2. 7.

Epilogue (cf. Matthew 5: 3, note). Dare to take up this position, which has been laid down in Matthew 5: 2. Lord's mind, whose true nature, however, you shall perceive from their actions (vers.

Finally a solemn warning (vers. Verse 1. 3. - For vers. Luke 1. 3: 2. 3, 2. Master by this earlier saying. On the other hand, our ver. Watch Operation: Daybreak Hindi Full Movie on this page. Luke 1. 3: 2. 3 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. Watch Catch Me Daddy Streaming there. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success (cf. John 2: 1. 3). At the strait gate; Revised Version, by the narrow gate - the entrance resembling the road (ver. 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.

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. 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. Wide.. broad. The second epithet (εὐρύχωρος) lays stress on there being plenty of space to walk in (Latt., spatiosa). Thatleadeth to destruction (ei) th\n a)pw/leian); that "perishing" in which "the sons of perishing" perish (John 1. And many there be which; Revised Version, more exactly, and many be they that (καὶπολλοί εἰσιν οἱ εἰσερχόμενοι). Our Lord says that they that are perishing are many (cf.

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. Enter ye in at the strait gate..

By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", John 1. 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.