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 26:8; Mark 14:4), perdition, i.e., the loss of all that makes existence precious. 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 22:7; Acts 5:37; et al.). Caiaphas gave his counsel that one man should die for the people, that the whole nation perish not (John 11:50). The demons ask whether the Christ has come to destroy them (Mark 1:24). The sheep are lost when they are wandering in the wilderness (Matthew 15:24; Luke 15:6). 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. The lost sheep was found; the exiled son, perishing with hunger, was brought back to his father's house. . . .

(4) Epilogue (cf. Matthew 5:3, note). Dare to take up this position, which has been laid down in Matthew 5:21 - 7:12, involving though it must separation from the majority of men (vers. 13, 14); and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (vers. 15-20); they that work iniquity have neither present nor future union with me (vers. 21-23). Finally a solemn warning (vers. 24-27). Verse 13. - For vers. 13, 14, cf. Luke 13:23, 24, which, however (notwithstanding the similarity of vers. 25-27 to our vers. 21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying. On the other hand, our ver. 14 seems so direct an answer to Luke 13:23 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. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success (cf. ver. 14, end; also 1 John 2:13). At the strait gate; Revised Version, by the narrow gate - the entrance resembling the road (ver. 14, note). 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. 14, "till the latter part of the fourth century the first ἡ πύλῃ has no 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. 13 in precisely antithetic contrast to ver. 14; but the sense gains in force if there is no mention of two gates, and if the contrast in ver. 13 is between the narrow gate and the broad and spacious way." 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. 21:10). Wide... broad. The second epithet (εὐρύχωρος) lays stress on there being plenty of space to walk in (Latt., spatiosa). That leadeth to destruction (ei) th\n a)pw/leian); that "perishing" in which "the sons of perishing" perish (John 17:12). And many there be which; Revised Version, more exactly, and many be they that (καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι). Our Lord says that they that are perishing are many (cf. ver. 14, note). 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.e. by the way.

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