← Back to sermon library

May I turn in your Bibles to 
Matthew chapter 7 for our study this morning. Matthew chapter 
7. It's been a little while since we've been in this section of 
Scripture. By way of reminder, the Lord 
Jesus Christ is teaching, preaching here the Sermon on the Mount. In chapter 5, beginning in verse 
3 to verse 16, I take that as something of an introduction. 
It is a description of the Christian. in terms of the Beatitudes, what 
characterizes him as he is a part of the kingdom of God. There's 
an emphasis on the need for the Christian to witness, to shine 
as a light in a crooked and perverse generation, and to be salt. I take the body of the sermon 
beginning in chapter 5 at verse 17 and running through chapter 
7 at verse 12. What Jesus does in that section 
is describe first his relationship to the Law and the Prophets. 
He then tells the believer how they are to function in light 
of the Law and the Prophets in chapter 521 to chapter 548. And then in chapter 6, the Lord 
teaches us with reference to our religious observances. He 
deals with almsgiving, and with prayer, and with fasting. This 
is how the people of God are supposed to conduct themselves 
in the kingdom. And the latter part of chapter 
6, he takes up the more mundane things of this world. He tells 
us we're not to be carnally anxious, we're not to be those who are 
paralyzed by the concerns of this world. He tells us four 
times in chapter 6 that we're not to worry. And then in chapter 
7, the first few verses, he indicates how we are to relate to people 
within the church of the Lord Jesus, within the community of 
faith. We're to judge not that we be 
not judged. We are not to have beams and 
planks hanging out of our eyes while we try to correct the specks 
that are in our brother's eyes. But then in verse 6 he teaches 
us how we are to relate to those outside the church. Not every 
unbeliever is a dog and a pig, but there are some. who out of 
their malice and their spite and their disgust with the things 
of God will persecute the children of God." So Jesus' statement 
is very appropriate there, that we're not to give what is holy 
to dogs, we're not to cast our pearls before swine. And then 
he ends the instructional portion in chapter 7, verses 7 to 11, 
indicating where the source of power comes. How do we live this 
Sermon on the Mount? How do we conduct ourselves in 
light of God's law? How do we engage in the religious 
observances in the manner that Jesus specifies? gives us the 
answer. We are to ask, we are to seek, 
we are to not, we are to trust that God will give the Holy Spirit 
to those who ask. And then he summarizes the instructional 
portion in chapter 7 at verse 12 with what we have called the 
Golden Rule. Not we alone, but we in the history 
of the church. Therefore, whatever you want 
men to do to you, do also to them, for this is the law and 
the prophets." Summarizes the entirety of God's holy word. And now at the end of the sermon, 
this is application, this is conclusion. From verses 13 to 
27, the Lord Jesus gives four warnings. In other words, it's not enough 
to praise the Savior for this beautiful sermon, but we must 
rather practice what the Savior specifies in this particular 
sermon. He speaks of two ways, two trees, 
two claims, and two builders. So that'll occupy our attention 
over the next couple of weeks. This morning we're going to look 
at the two ways in verses 13 and 14. But I'll just read the 
section beginning in verse 13. Enter by the narrow gate, for 
wide is the gate, and broad is the way that leads to destruction. 
And there are many who go in by it. because narrow is the 
gate and difficult is the way which leads to life, and there 
are few who find it. Beware of false prophets who 
come to you in sheep's clothing, but inwardly they are ravenous 
wolves. You will know them by their fruits. 
Do men gather grapes from thorn bushes or figs from thistles? Even so, every good tree bears 
good fruit, but a bad tree bears bad fruit. A good tree cannot 
bear bad fruit, nor can a bad tree bear good fruit. Every tree 
that does not bear good fruit is cut down and thrown into the 
fire. Therefore, by their fruits you 
will know them. Not everyone who says to me, 
Lord, Lord, shall enter the kingdom of heaven, but he who does the 
will of my Father in heaven. Many will say to me in that day, 
Lord, Lord, have we not prophesied in your name, cast out demons 
in your name, and done many wonders in your name? And then I will 
declare to them, I never knew you. Depart from me, you who 
practice lawlessness. Therefore, whoever hears these 
sayings of mine and does them, I will liken him to a wise man 
who built his house on the rock. And the rain descended, the floods 
came, and the winds blew and beat on that house. And it did 
not fall, for it was founded on the rock. But everyone who 
hears these sayings of mine and does not do them will be like 
a foolish man who built his house on the sand. And the rain descended, 
the floods came, and the winds blew and beat on that house, 
and it fell. And great was its fall. And so it was when Jesus had 
ended these sayings that the people were astonished at his 
teaching. For he taught them as one having 
authority and not as the scribes. Amen. Let us pray. Father, we 
thank you for your word and we pray now for the ministry of 
your spirit that he would take these things and make them applicable, 
make them alive, make them real to our own hearts. God, for those 
who are on the broadway which leads to destruction, we pray 
that you would stop them, that you would transplant them, that 
you would put them in that narrow path that leads to life eternal. We know, God, that this is a 
passage that describes things of eternal consequence, and I 
pray that by your spirit these things would be given serious 
and weighty consideration. God be glorified, we pray. Forgive 
us now for all of our sins as we approach the scripture, and 
give us the mind of Christ that we may receive these truths. 
And we ask in Jesus' holy name, amen. Well, as I already indicated, 
the instructional portion of the Sermon on the Mount concludes 
with verse 12, and now Jesus brings the sermon to a close 
by calling for decisive response. It is not enough to hear the 
sermon and praise the Savior for it. We must receive the sermon 
and practice the Savior's words as the people of God Most High. As well, we need to understand 
that with these four warnings, Jesus does something very particular, 
very specific. And here I quote R.T. France. 
He says, the resulting four sections, therefore, press increasingly 
closer to home. He says the first, the two ways, 
is a simple contrast between saved and lost. We see that. It's a broad way and a narrow 
way. This text isn't difficult to 
understand. He says the second, the two trees, 
concerns outsiders who merely pretend to be insiders. He says the third, the two claims, 
looks at those who think they are insiders but are not. And then the fourth draws a line 
even within the group of insiders, those who hear Jesus' words. Some respond and are like wise 
men who build on the rock. Others do not respond and are 
like foolish men which build their houses on the sand." So 
Christ is not just instructing his audience. Christ is not just 
throwing some Bible thoughts out there for our consideration 
and for our contemplation. No, Christ is bringing the sermon. He is bringing the scripture. 
He is bringing the truth to bear upon his hearers. You see, it's 
never acceptable for you to come here on a Sunday and not be changed. You're either going to respond 
favorably, you're either going to respond to the truth of Scripture 
in a way that pleases and honors God, or you're going to respond 
unfavorably. You're going to grow harder. 
You're going to grow more sinful, more rebellious, and more incorrigible 
in the way that you conduct yourself in God's Word. or in God's world. So what we need to uncover here 
is Jesus' statement first and foremost concerning the two ways, 
verses 13 and 14. I want to do this by two broad 
observations. The first is the exhortation 
to enter the narrow gate And then secondly, we'll look at 
the explanation concerning the narrow gate. So let's first look 
at verse 13 under the concern, or the consideration, the exhortation 
to enter the narrow gate. Notice what Jesus says. Enter 
by the narrow gate. This is a command. It's not a 
suggestion. It's not if you feel like it. 
It's not if you'd like to. It's not if you think that you 
are at that point in your Christian experience where now you may 
actually take up discipleship in the cause of Jesus Christ. 
No, this is a commanded activity. specifically directed to the 
people of God most high. I think what we find here with 
reference to this narrow gate that leads to the narrow way 
is the Christian life of discipleship. In other words, Jesus is not 
an Arminian here. He is not saying that you have 
the power and you have the ability and you have the free will to 
enter into this gate and so find everlasting life. He is directing 
himself first and foremost to those described in chapter 3 
as being the poor in spirit, as being the merciful, as being 
the ones who hunger and thirst after righteousness. He is directing 
his attention to Christian discipleship and the reality that his people 
must decisively respond in his favor, take up their crosses 
daily, and follow him on that narrow way. The narrow gate and 
the way that follows is a metaphor for the Christian life. We know 
that entrance is ultimately by the grace of God, through faith 
in Jesus Christ, and all to the glory of God alone." So it's 
not as if man has the power in and of himself to enter into 
this gate, live in a particular manner, and at the end of his 
course, hear those sayings, or hear that statement, well done, 
good and faithful servant. You have done well marching on 
the narrow way. You have done well presenting 
yourself. No. We enter in by grace. This is 
for saved men. This is for saved women. The 
command is an ethical directive to the children of God to follow 
the Lord Christ in all that He's already stated. Love your neighbors 
as yourself. Treat pigs and dogs like pigs 
and dogs, but don't treat the children of God like pigs and 
dogs. Treat the children of God with 
respect, with kindness, with love. In your personal life, 
do not be paralyzed by carnal anxiety. In your religious life, 
don't pray or fast or give alms just so you can be seen by men. 
No, the narrow way means discipleship. I think Lloyd-Jones describes 
it well. He says, I do not save myself 
by entering in at the straight gate. But by doing so, by entering 
in at the straight gate, I announce the fact that I am saved. The only man who does enter in 
at the straight gate is the man who is saved. The only people 
on the narrow way are those who are saved. Otherwise, they would 
not be there. You need to understand with these 
four warnings, Jesus is not assuming that man has it in his power 
to save himself. He's not undoing the entirety 
of the Bible, which affirms the reality of salvation by grace 
through faith in Jesus Christ. It is a call for decisive response 
on the part of the professing people of God. You are to walk 
this narrow way. You are to pursue those things 
which Jesus says are fitting and right for the children of 
God. But as well, this command doesn't 
just affect the children of God, but it affects those who are 
not the children of God. In other words, the unbeliever 
hears this statement, enter in by the narrow gate. And then 
you reflect upon what this sermon has taught. You mean I really 
need to love people? The way I love myself? You mean 
I really need to fulfill the law and the prophets with reference 
to those in my community? I really need to be kind and 
gracious and not judgmental to others? I need to pray and fast 
and give alms without looking for the applause of men? I need 
to live the way Jesus says, relative to the moral law of God? I mean, 
Jesus says, if you look upon a woman to lust in your heart, 
you have broken the seventh commandment. Jesus says, if you say in your 
heart, fool and raka to your brother, then you have committed 
murder in your heart. You see, this enter in by the 
narrow gate does what the entirety of the Sermon on the Mount does, 
and it shows us of our need for someone outside ourselves to 
save us. Because you see, you cannot live 
the Sermon on the Mount. You cannot perpetually, and personally, 
and constantly obey every directive in this Sermon on the Mount. 
This sermon teaches us of the absolute necessity of one who 
does these things. It teaches us of the necessity 
of a savior. It teaches us of the necessity 
of our great need for blood atonement, of our great need for supernatural 
grace. To quote J. Gresson Machen again, 
we have reflected on this statement several times in our studies 
in the Sermon on the Mount. He says, the Sermon on the Mount 
rightly interpreted then makes a man a seeker after some divine 
means of salvation by which entrance into the kingdom can be obtained." 
In other words, if you rightly interpret the Sermon on the Mount, 
you ought never to come to 712 and say, wow, I'm doing a banner 
job. You ought never to get to 712 
and say, you know, God is going to pay me faithfully with all 
of the rewards of heaven itself. No, hopefully by the time you 
get to 712, you are looking outside of yourself. Shaman interpreters who take 
the Sermon on the Mount and tell people just to live this way. 
The law doesn't save. The law serves its particular 
purposes. It functions in a lawful manner, 
but to justify sinners, it can never do. It does, however, teach 
us of our great need for the Savior. So what Nathan then says 
is the Sermon on the Mount, like all the rest of the New Testament, 
really leads a man straight to the foot of the cross. I amen 
that a million fold. Have you followed these sermons 
and the Sermon on the Mount, never left here congratulating 
yourself on your performance? Have you ever said, I'm doing 
a good job with this? I really do fulfill the Law and 
the Prophets. I really never treat the people 
of God like they're pigs and dogs. I never worry. My prayer life, my giving of 
alms, my fasting, it's all stellar. I never get angry with people. 
I never have a lustful thought. I'm not like those wretched pornographers. Have you ever come through these 
sermons and the Sermon on the Mount and congratulated yourself? If so, I haven't done my job. 
There's no place for congratulations in the heart of the believer 
with reference to the Sermon on the Mount. Yes, it serves 
that third use of the law, normative. It shows us our pattern for sanctification 
and righteousness. But even in that, brethren, as 
Christians, we have to admit how far short we fall. This statement, enter by the 
narrow gate, is first and foremost a call to the professing Christian. to enter in the life of discipleship, 
but as well it demonstrates to the unbeliever the necessity 
for a Savior outside of ourselves. Now notice in verse 13, he says, 
enter by the narrow gate. That's the command. Now as Jesus 
is wont to do, he gives us a reason. Why should we enter in by the 
narrow gate, Lord? Well, I'm going to tell you in 
the rest of verse 13. He says, "...for," this is a 
reason, "...for wide is the gate, and broad is the way that leads 
to destruction, and there are many who go in by it." Now, this 
whole idea of two ways is not novel with our Lord. We read 
Psalm 1, didn't we? There's two ways. Contrast it. In fact, Psalm 1 serves as a 
bit of an introduction for the remainder of the book of Psalms. 
But this principle of two ways goes back to Moses on the plains 
of Moab, when he says in verse 19 of chapter 30, I call heaven 
and earth as witnesses today against you, that I have set 
before you life and death, blessing and cursing, therefore choose 
life that both you and your descendants may live, that you may love the 
Lord your God, that you may obey His voice, and that you may cling 
to Him. For He is your life and the length 
of your days, and that you may dwell in the land which the Lord 
swore to your fathers, to Abraham, Isaac, and to Jacob, to give 
to them." Jeremiah, the prophet, chapter 21, verse 8, Now you 
shall say to this people, Thus says the Lord, Behold, I set 
before you the way of life, and the way of death. So that when 
we get to Matthew 5.13, this concept, or this idea, or this 
doctrine, or this reality that there are two ways, two places, 
two states in this current world ought not to shock us. Jesus 
says enter in by the narrow gate. Why? Because you don't want to 
go the other way. You don't want to be on the broadway 
that leads to destruction. You don't want to go that route. You want to be close to Christ. You want to be close to the Savior. 
You want to pursue those things that He sanctions as pleasurable. You want to follow those things 
that God has called us to in terms of blessing, in terms of 
joy. So this isn't a foreign concept 
to the scripture. It's not a foreign concept outside 
the scripture. An early Christian document called 
the Didache says there are two ways, one of life and one of 
death, and there is a great difference between these two ways. And then 
it develops this whole idea in the space of several chapters. 
And may I just say at the outset, before we jump in to consider 
the broad way, And we consider the narrow way, that everyone 
here is in one way or the other. You have to notice that Jesus 
doesn't teach that there are several ways. Jesus wasn't a 
pluralist. Jesus wouldn't do well in a theological 
climate which taught inclusivism. Jesus certainly repudiates the 
idea that as long as men give the nod to a monotheistic concept 
of God, then they're somehow okay. No, Jesus doesn't sanction 
that. Jesus speaks of two ways and 
two alone. So for the next few minutes, 
consider this reality, that you, right now, currently, are on 
one of these two ways. There's no escape. There's no 
neutrality. There's no third place. Jesus 
will later say in Matthew 12, 30, he who is not with me is 
what? Well, he's a Muslim, or he's 
a papist, or he's a Hindu, or he's a Buddhist, or he worships 
according to the light that he has. He who is not with me is 
against me, says Christ. Jesus says in John 14.6, I am 
the way and the truth and the life. No one comes to the Father 
but through me. See, the apostles highlighted 
this reality as well. Peter in Acts 4.12 said there 
is no other name given under heaven by which we must be saved. Paul's statement, as he introduces 
the epistle to the Romans, he says, for I am not ashamed of 
the gospel, for it is the power of God. Now don't misunderstand, 
Paul. He is saying it alone is the 
power of God. It's not one competing power 
among many. It is the power of God unto salvation 
for everyone who believes, to the Jew first and also to the 
Greek. Why is that, Paul? For in it, 
for in the gospel, the righteousness of God is revealed from faith 
to faith, that just as it is written, the just shall live 
by faith." You see, there's two ways. And you notice, kids, just 
to call upon you for a moment, I want you to really pay attention. The broad way is well populated. There's a lot of people there. 
And I would argue because it's the default way. Jesus doesn't 
have to command us to enter in by the broad gate. He has to 
command us to enter in by the narrow gate. What's the assumption? You're already on the broad way. 
Being an Adam the first puts you on the broad way. Being a 
son of sinners means that you're on the broad way. He describes 
the broad way first with reference to its character. It is a wide 
gate that leads to a broad way. One commentator says it is a 
simple matter to get on to this easy road. Again, I would argue 
it's by default. If you are here and you've not 
believed on the Lord Jesus, like Paul and Silas told that Philippian 
jailer, you are on the broad way. This man says, there is 
evidently no limit to the luggage we can take with us. I just flew 
a week and a half ago. I flew with Alaska Airlines. 
They're one of those companies that when you check in your baggage, 
they hit you for 20 bucks. I'm just old school enough to 
think the amount of money that you pay to fly on these planes 
ought to cover your bag. Am I supposed to hold it in my 
lap? You can't do that. That's not a fee, that is absolute 
extortion at the luggage counter. You know, they do that for a 
reason. You can't weigh the plane down or else it won't fly. You 
see, this Broadway which leads to destruction, anything and 
everything does. You just bring it all, bring 
your sin, bring your depravity, bring your lusts, bring your 
wickedness. There's not even a checkout girl 
charging you 20 bucks a pop. The broad way which leads to 
destruction is marked and punctuated by self-will, self-dependence, 
self-love, self-lust, and self-whatever-I-want. That's what the Broadway is all 
about. This man says we need leave nothing 
behind, not even our sins, not our self-righteousness, or our 
pride. The Broadway is such because 
it facilitates the world, the devil himself, and our flesh. That's its character. Notice 
its popularity. There are many on this road, 
isn't there? Kids, this is where all the cool 
people are. Do you say cool nowadays? When 
I was young, we described the cool people as the cool people. 
What do you call them today? I don't know. The ones that you 
think are awesome. The ones that you think are great. 
Notice, all the popular kids, not to say that some popular 
kids aren't converted. I'm speaking in generalities 
here. Don't conclude that no popular kid is saved. He could 
be popular for being an evangelist. He could be popular for being 
a Bible funder. He could be popular for a whole 
myriad of reasons. But as a general rule, the Broadway 
is peopled profusely. It is filled. It has a great 
multitude. This is what Jesus says. For 
wide is the gate, and broad is the way that leads to destruction, 
and there are many who go in by it. John Gill says men choose 
large gates, broad ways, and much company. The flesh loves 
to walk at liberty, unconfined and uncontrolled, and with a 
multitude to do evil. a lot of people on this road. 
It may look like the one that's appealing. Remember, the truth 
isn't necessarily democratic. Right? Just because the mass 
of a people choose one particular way doesn't mean it's the right 
way. You remember in Elijah, the prophet's 
day. There was one lone prophet of 
Yahweh combating 450 false prophets of Baal and 400 prophets of Asherah. If you were to do a numbers game 
on that particular day, you would have to conclude that Baal and 
Asherah were the victors. You see, truth is not democratic. It's not the ones who believe 
the most somehow make it right. Just because there's a lot of 
people on the broadway doesn't necessarily mean it's correct. But then notice what Jesus says 
concerning its destination. This is terrifying. This is scary. This is horrible. This is where 
you really need to pay attention. Where does the broad road end? 
It ends in destruction. Now we need to remember that 
the broad road isn't marked with destruction, is it? Is it? You don't see these gates 
that say hell and damnation and destruction and judgment and 
eternal punishment. That's not how the broad road 
appears. The broad road appears cool. 
It appears happy. It appears joyful. It has all 
the latest bells and whistles. It's a neon sign, not flames. It's a beautiful sign. Not judgment! You see, the many that are walking 
on this broad road don't even realize it. They don't even notice 
it for a moment. If you were to grab them and 
shake them, spiritually speaking, and say, do you know where you're 
headed? Do you understand what's in your 
future? Do you realize what lies ahead? 
Well, no. I'm just having fun. Me and my 
pals, hanging out, chilling, doing whatever, enjoying all 
the stuff that this world has to offer. It's crazy, isn't it? It's crazy that some of you currently 
right now are on this broad road and you don't see it. You don't 
want to see it. You're resisting the temptation 
to see it. Everything in you is rising up 
right now saying, I hope this guy finishes soon. I hope we 
stop discussing destruction soon. I just want to be happy. I just want to be joyful. I just 
want to spend myself on my lusts. I just want to do what I want 
to do. That's the paragon of the broad road. The broad road 
may seem fun, it may seem populated, and it is populated with many 
of the cool kids in our own day, but the end of it is destruction. And destruction here is not the 
cessation of being, it is rather the cessation of well-being. 
You don't cease to exist when you draw your last breath. So 
I think that would be heaven to a sinner. A dreamless sleep? Sign me up. Some teach that there 
is annihilationism, that when we die, that's it. The Bible 
doesn't teach that. The Bible teaches consciousness. The Bible teaches eternality. 
The Bible teaches consequences after we die. The Apostle says 
it this way, it is appointed unto man to die once, and then 
what? Then comes judgment. Moses, the 
man of God says, you may live for 70 or 80 years, but then 
you will fly away. The destination for those on 
this Broadway is destruction. The Scripture teaches that sin 
is pleasurable. Why would people sin if it wasn't 
pleasurable? Pastor Butler, you said sin is 
pleasurable. Why do people do it? Why do you 
sin? Because I hate it. I despise it. You sin because 
you want to. You sin because it's pleasurable. 
The scriptures testify to this. In Hebrews 11.25, it tells us 
that Moses chose rather to suffer affliction, to suffer 
reproach with the people of Christ than to enjoy the passing pleasures 
of sin. So on this broad road that leads 
to destruction, it isn't people with a serious look and a melancholy 
thought and a contemplation of the end. It is happy. It is joy. It is unbounded pleasure. It 
is all these things. But remember the language. It 
is a passing pleasure of sin. It ends. It's over. You die, 
you fly away. Destruction is the lot for those 
who are on this broad way. And it's anything but pleasure. 
It's anything but joy. It's anything but happiness. 
When we survey the scripture, we see there's no rest for the 
wicked. When we survey the scripture, 
we see that there is conscious torment. When we survey the scripture, 
we see it's a place of weeping and gnashing. It's a place of 
outer darkness. It's a place where men despise 
the living and true God and He gives them over fully and completely. You know, I've heard this statement 
before. People say, well, you know, heaven 
doesn't want me and hell is afraid I'll take over. I've often thought, 
what are you going to take over the most in hell? Suffering? Exclusion from God? Pain? Distress? Turmoil? Or you meet 
those fools that say, oh yeah, I want to go to hell when I die 
because that's where all my friends are going to be and it's going 
to be a party. Oh, really? Hell is not a Friday night high 
school get-together. Hell is not a place that the 
red carpet leads to and all of the polished and beautiful people 
sip champagne. Hell is destruction according 
to the scripture. Hell is abandonment from God. Some say, well, God's not present 
in hell and that's what makes it hell. I argue the opposite. God is present in hell. That's 
what makes it hell. None of His goodness, none of 
His smiles, none of His kindness, none of His gentleness, none 
of His causing the sun to fall upon the wicked and the righteous, 
but it is the God of fury and wrath who keeps hell burning. 
You say, well, that doesn't meet with my approval. Tough. You sin against an infinitely 
holy God and judgment is infinitely and wholly against you. One man 
commentating said, but the terrible word destruction seems at least 
to give us liberty to say that everything good will be destroyed 
in hell. Love and loveliness, beauty and 
truth, joy, peace and hope, and that forever. Some of you might 
be saying, oh, he's trying to scare us. Yeah, I'm trying to 
get you to pay attention. If you're on that broad road 
that leads to destruction, this is your lot. This is where you're 
going. I dare say if you live next door 
to us and your house is on fire, we'd run over there and say, 
you need to get out. You need to run from that place. 
You stay in your bed, you stay playing Nintendo, you're going 
to burn to a crisp. Jesus has taught us not three 
ways, not four ways, not five ways, not six ways, but two ways. Enter in by the narrow gate. 
Why? as broad as the way that leads 
to destruction. And there are many who find that 
one. You could be on that road right now. You could be walking 
that direction right now. You could be currently en route 
to conscious eternal torment right now. Yes, I absolutely 
want to grab you by the shirt collar and shake you and say, 
wake up. This is what you have to see lies ahead. You know, 
the church is drowning in how to be a better you sermons. The 
church has had enough practical how we get along with everybody's 
sermon. The Sermon on the Mount tends to that, to be sure. But 
where does Jesus go when he wants to conclude? He goes to eternity. See, Jesus doesn't just care 
about your happiness here on earth. Jesus doesn't want you 
just to have a good life now. Jesus doesn't want it to be like 
every day is a Friday afternoon. Jesus wants to alert you to the 
reality that there is a heaven or a hell to be suffered." That's 
what Jesus closes with. It's amazing. The apostles, same 
thing. Where does Paul start his gospel 
presentation? Not with God loves you and has 
a wonderful plan for your life. He starts with the wrath of God 
is revealed from heaven against all ungodliness and unrighteousness 
of men who suppress the truth in unrighteousness. What may 
be known about God, what He has made manifest and evident to 
them, they shun. They despise. They reject. They 
do not honor God as God, nor are their hearts thankful. They 
refuse. They refuse the God of grace 
and mercy, and they profess themselves to be wise, but in reality, according 
to Paul, they are futile in their thinking. Yeah, I want you to 
be scared this morning. I want you to wake up. You should 
quit playing games. Some try to navigate one foot 
in the broad way, one foot in the narrow way. That's not reality. Can't do it. Can't straddle. No spiritual straddling, either 
with him or against him. It's exclusive. If you're on 
that broad way this morning, this is your end. He says, seems at least to give 
us liberty to say that everything good will be destroyed in hell, 
love and loveliness, beauty and truth, peace and hope, and that 
forever. It is a prospect too awful. This 
is John Stott, by the way, and I know he ended in a way that 
wasn't good with reference to the doctrine of hell, but he 
certainly nailed it on this statement here. He says, it is a prospect 
too awful to contemplate without tears, for the broad road is 
suicide road. Madness! It's folly! The preacher 
tells us that in Ecclesiastes. He says, madness is in the hearts 
of the sons of men. You know where you see that madness 
displayed in the gospel accounts? Yes, every sinner, to be sure. 
But it's really exemplified and demonstrated in that demoniac 
who lived among the tombs. Remember that guy? It's a picture 
of hell on earth. This man dwells among the tombs. Now he'd be in a rock video. 
He cuts himself with stones. He's crying out loudly all night 
long. He's naked. No shame. Looks like some of the major 
cities in America. He was so strong you couldn't 
bind his hands. People were terrified of him. 
What happens when the Lord of Glory comes to this man? Jesus 
heals him. Jesus drives the demons out. 
And then you know what the gospel tells us? Then he was sitting 
and clothed and in his right mind. I've always thought about 
that. Sin is madness. Not just the 
people who are in straitjackets or who are in padded rooms. Not 
just the people who are having to wear crash helmets so they 
don't bang their heads to death. But every sinner outside of Jesus 
Christ is mad. Crazy. Nuts. Gone. Because you're walking on the 
road to destruction and you like it to be the way it is. It's too awful to contemplate 
without tears for the broad road is suicide road. That's the exhortation 
to enter the narrow gate. Notice, secondly, the explanation 
concerning the narrow gate. Obviously, in this narrow way, 
he says, narrow is the gate, and difficult is the way which 
leads to life, and there are few who find it. There's obviously 
things excluded from this narrow way, right? Discipleship following 
Jesus means we don't bring our sins, Discipleship means we don't 
bring the devil. Discipleship means we don't bring 
the world. But you know something else discipleship 
means is we don't bring our wretched self-righteousness. See, we all, and I think rightly 
so, despise carnal lusts. Don't leave here saying Butler 
said you don't have to despise carnal lusts. Yes, you do. Despise 
carnal lusts. but despise the self-righteous 
attitude that so often infects the people of God that we are 
obnoxious. We don't want our self-righteousness 
on this narrow way. We don't want our pride on this 
narrow way. We don't want anything that takes 
the focus off the Savior on this narrow way. The narrow ways about 
Christ, the narrow ways about Jesus, the narrow way obviously 
excludes our carnal loss, but it also excludes our self-righteousness, 
our works of the law, our merit, our attempt to appease the holy 
God with our performance. Look at what Paul says to the 
Galatians. If any man preaches another gospel 
to you, and in the context, what was the gospel that the Galatians 
were listening to? It was not the gospel that we 
oftentimes hear. Believe in Jesus as your Savior, 
but don't yield up to him as Lord, and you can live like the 
devil and everything will be fine. No, that's not it at all. The gospel that was being perverted 
in the churches of Galatia was, yes, believe on the Lord Jesus, 
and yes, obey the circumcision law. Obey the law to be circumcised, 
because with these things, therein you find acceptance. What does 
Paul say about that approach to Christ? He says, let them 
be anathema. Let them be accursed. Let them 
be damned to hell. You see, I don't think we in 
the Christian church rightly despise self-righteousness. I don't think we rightly despise 
pride. Maybe you all do. At least I 
struggle with it. There is something of that Pharisaic 
spirit in each and every one of us. All of Jesus' teaching, 
notwithstanding, when you give alms, don't sound a trumpet so 
that everybody sees that you do it. And yet, how many times 
do we make sure people know how much or when we give? When you 
pray, don't be like the hypocrite who stands on the street corner 
so everybody can say, what a prayer. No, you go into your secret place 
and the God who sees in secret will reward you openly. Or when 
you fast, that's even assuming you fast, when you do so, don't 
walk around with your head hung low saying, man, I'm so godly, 
I'm fasting. No, anoint your face, comb your 
hair, look like you've got the will to live. Fast for God most 
high. You see, carnal lusts are wicked 
and terrible. So is self-righteousness and 
pride. So is our arrogance. So is this thought that we began 
with Jesus, but we're gonna complete it in our own strength. Again, 
we haven't understood the Sermon on the Mount if we haven't understood 
that much. Notice what Jesus says concerning 
this narrow way. He says, because narrow is the 
gate and difficult is the way. What do you mean difficult? The 
word is related to the word tribulation. I think the difficulty is seen 
in at least two things. The first is the difficulty of 
marching this narrow way in the manner prescribed by Jesus. Isn't 
it difficult to love your neighbor as yourself? Oh no, not for me, 
Pastor. I'm great at it. Isn't it difficult 
to treat the believer with dignity, not like a pig or a dog. Isn't 
it difficult to not be carnally anxious? I think it is. I'd like to think 
you think it is too. I'm looking at puzzle men here. 
Really, you guys got it down? Man, praise the Lord. It's a 
great church. Next email, we got a great group 
of people here. There's a difficulty in carrying 
out the imperatives of the Sermon on the Mount. The Christian doesn't 
walk this narrow way in his own strength. The Christian must 
be filled by the Spirit. Paul says in Romans 8.13, if 
by the Spirit you do put to death the deeds of the body, you will 
live. It's tough, isn't it? What does the narrow way speak 
of? It means you can't bring all your luggage. It means you 
can't bring all your sins. It means you can't bring all 
your lust. It means you have to leave some things out there. 
It means you have to cut off hands. It means you have to gouge 
out eyes. It means you have to live in 
the manner prescribed to you by our Lord Jesus. Again, not 
for salvation, but because you've been saved by grace through faith 
in Christ, this is what it means to pursue holiness without which 
no one will see the Lord. But as well, the word difficulty, 
as I mentioned, is connected to tribulation. This is not an 
isolated theme in Matthew's Gospel. He's got a beatitude dedicated 
to it. Blessed are you when men persecute 
you. He speaks later in Matthew 10, 
beware of men. He speaks of persecution in many 
instances in this Gospel account. The Apostle Paul highlights this 
reality too, both in his preaching and in his epistle. In Acts 14.22, 
preaching, he says, and through many, here it is, tribulations, 
we must enter the kingdom of God. 2 Timothy 3.12, all who 
desire to live godly in Christ Jesus shall be what? Persecuted. Jesus is teaching, yes, the ethical 
imperatives are difficult, but he's teaching as well the tribulation, 
the trial, the opposition, the struggle. The broad way is an 
easy way. The broad way that leads to destruction 
has a lot of people. They all get along with each 
other, at least on this broad way, and it's simple. It's when you're a Christian 
that you get persecuted. It's when you're godly. It's 
when you oppose homosexual marriage because God says it's wrong. 
It's when you exclude works in this whole idea of how a man 
is reconciled unto God. It's when you live in light of 
the scripture. It's tough, isn't it? You met 
with any opposition in your Christian life? You ever had anybody roll 
their eyes at you and say, wow, that's weird? Thankfully, that's 
all we get in North America in terms of opposition. Where in 
other places, and we named the name of Jesus Christ, we could 
die. We could go to prison. We could be brought up on blasphemy. 
You know, we can, in North America, 
say that Islam is a false religion. And I'm not being marched off 
right now and put into a prison cell. Try that in Pakistan. If you're a 14-year-old mentally 
handicapped girl, you can be sentenced to death because someone 
messed with you. You see, the Christian life is 
difficult. Jesus isn't a used car salesman. Jesus doesn't say it's all happy, 
it's all peppy, it's all Friday afternoon, it's all be the best 
you can be, and it's certainly all the health, wealth, and prosperity 
that you could ever envision. Christ could never preach in 
a lot of professing Christian churches because they'd get rid 
of him. Get out of here. You know, Jesus, we gotta coddle 
them, we gotta stroke them, we gotta make them happy so that 
they'll dig deep and give, The narrow way is tough. It's 
hard. John Gill says, this is called 
straight 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. Notice its popularity. There are few who find this particular 
way. Now before you start doing math 
in your head, because that's the tendency, right? Jesus says 
many on the broad way, few on the narrow way, therefore there's 
going to be a lot more people in heaven, or a lot less people 
in heaven than there are in hell. I really don't think Jesus is 
speaking prophetically here. I don't think he's making an 
announcement of how many people are going to be in heaven, or 
how many people are going to be in hell. Remember later in 
Matthew's gospel, he says, the Son of Man has come to seek and 
to give his life a ransom for what? For many. When he inaugurates 
the new covenant in his blood in Matthew 26, 28, he says, this 
is the blood of the covenant which is shed for the remission 
of sins for what? For many. In a parallel account, someone 
asks Jesus, Lord, are there few that be saved? You know what 
Jesus' response is? Well, let's sit down and have 
a discussion to tantalize your curiosity about eschatology and 
how many people are going to be in heaven. The one said to him, Lord, are 
there few who are saved? Jesus says, strive to enter through 
the narrow gate. For many, I say, will seek to 
enter and will not be able. I don't believe Jesus is speaking 
prophetically, I think he's speaking ethically. So if you're the kind 
of sort that puts his head in gear right now thinking mathematically 
how many people are going to be in heaven, Jesus' words are, 
you need to strive to enter. Have you ever met people that 
because of something they don't fully understand, they somehow 
use that as a rationalization as to not believe the gospel? Yeah? Good. You've met those 
people. I'm not speaking like I'm alone here. Have you ever 
met people? Where did Cain get his wife? 
I'm not going to believe the Bible because I don't know where Cain 
got his wife. Right? What about how many people have 
never heard the gospel before? Jesus' words are, strive to enter 
in. Don't worry about the number 
in heaven, the number in hell. What you should worry about is 
where you're at in relationship to heaven and hell. That's the 
point. That's the issue. Don't scratch 
your head saying, I wonder if there's going to be a million 
people in heaven and a billion people in hell. Believe on the 
Lord Jesus Christ. That's the point of the passage. 
Enter in by the narrow gate. And then notice finally, we've 
seen its character, its popularity, corresponding to the Broadway, 
and notice its destination. Where's the Broadway lead? Destruction. Where's the Narrow Way lead? 
Life! Isn't that beautiful? It's life! It's everlasting life! It's eternal 
life! It's heaven! It's joy, it's bliss. This is why Moses chose rather 
to suffer affliction with the people of God than endure the 
passing pleasures of sin. Why? Because he counted the reward 
as greater. That's the emphasis in Hebrews 
11. This is what the writer tells 
us concerning Jesus. who, for the joy sat before Him, 
endured the cross, despised the shame, and sat down at the right 
hand of the Majesty on high." Those people, going on the narrow 
way, aren't grimacing and gritting it out and just determined. They're 
joyful and happy and they're singing the songs of Zion! What's 
in our future? What's in our end? It is life 
eternal with Jesus Christ the Lord. This is the great folly 
of the broad way. It is filled with, it is populated 
by people that think that this is everything and the end is 
hell. The narrow way is where there 
is life, there is happiness, there is joy, there is delight. We will someday sing with the 
hymn writer. The bride eyes not her garment, 
but her dear bridegroom's face. I will not gaze at glory, but 
on my king of grace. Not at the crown he gifteth, 
but on his pierced hand. The lamb is all the glory of 
Emmanuel's land. That's what the narrow way is 
about. You see, it's not the people of God walking on the 
narrow way looking like they're, you know, in military maneuvers 
and they're destined to lose. We're joyful. We're happy. It's 
thrilling. It's awesome. It's great. The 
Lord is the Lord of the way. Christ is there in that narrow 
way. Passages we rehearsed the other night in Revelation 7, 
Revelation 21-4. This is what the end of the narrow 
way brings. And God will wipe away every 
tear from their eyes. Isn't that beautiful? You ever 
think about that? You just look at the narrow way 
and say, wow, I don't get to bring my sin. No! Look at what the 
end of the narrow way is. God will wipe away every tear 
from their eyes. There shall be no more death, nor sorrow, 
nor crying. There shall be no more pain for 
the former things have passed away. I love the language, the 
conspicuous nature of it. God himself will wipe away the 
tears from their eyes. Isn't that a beautiful idea? 
I mean, I think God should just pick me up and cast me away. 
He's actually going to wipe the tears from the eyes. That's our 
God. That's the Lord of the narrow 
way. That's what believers in Christ have. That's what it is 
to enter in by the narrow gate. It is to have everlasting life 
as one's eternal possession. It is to have everything. It 
is to have that one who's altogether lovely and chief among 10,000. 
It is to have the bridegroom forever and ever and ever. Brethren, we have looked at the 
two ways this morning. The narrow way is found by few. 
It is fraught with difficulty, but it ends in the presence of 
Christ forever and ever. The broad way is walked by many. 
It's seemingly filled with pleasure, but ends in destruction from 
the presence of the Lord. You know, that statement of the 
Lord Christ in Matthew 25, when he pronounces judgment upon the 
goats, how does he describe hell? He says, depart into everlasting 
fire, prepared for the devil and his angels. That's what hell 
is populated with. That's what hell is about. That's 
what the broad road ultimately leads to. So on the broad way, 
with all your lusts and with all your pleasures and with all 
your carefree living, realize you may tarry 70, you may get 
80 years, but in the language of Moses, the man of God, then 
you will fly away. A reminder concerning the narrow 
way for the believer. Do you know what two constant 
sources of refreshment exist on the narrow way? Repentance 
and forgiveness. You see, we believe by the grace 
of God upon the Lord Jesus Christ. Our sins have been dealt with. 
So you might surmise when we look at this narrow way, man, 
Jim said we can't bring our sin. Well, as believers, we still 
sin, but the Lord of the way brings refreshment, doesn't he? 
there is forgiveness with thee, that thou mayest be feared. You 
mustn't ever conclude I'm not on the narrow way because I still 
have sin in my life. No one's on the narrow way because 
we all have sin in our life. I love what Owen says, your state 
is not at all to be measured by the opposition that sin makes 
to you, but rather the opposition you make to it. Let me just say that again. Your 
state is not at all to be measured by the opposition that sin makes 
to you on that narrow way. There are trials, there are temptations, 
there are struggles, there are difficulties, there are those 
times when you feel beset with sin. But it is the case that 
our state is measured by our opposition to it. You see, pilgrims 
on that way cry out to the Lord of the way and they say, Jesus, 
forgive me. They say, Jesus, supply the spirit. Jesus, teach me your word. Jesus, 
strengthen me. Jesus, help me. You can read 
Bunyan's Pilgrim's Progress for a wonderful display of what we 
find here in Matthew 7, 13 and 14. Pilgrims on the way. There are times of doubt. There 
are times of struggle. There are giants who try to destroy. There are the presence or there 
is the presence of assault and plague and difficulty, but there 
is never the absence of the Lord of the way there to refresh His 
pilgrims. It's a beautiful, blessed, wonderful, 
glorious truth. And then finally, I just want 
you to leave this morning with this one thought in your head. 
Which way am I on? I mean, you can ask that about 
me, but that's really not what I'm suggesting. Which road are 
you on? If it is the road that is broad, 
the road that is peopled with all of the cool kids, if it is 
the road that ultimately leads to destruction, I say with the 
prophet, why will you die? Believe the gospel. Listen to 
Paul and Silas in Philippi. Believe on the Lord Jesus Christ 
and you shall be saved. So go home today. Before you 
have your soup or after you have your soup, before you do some 
other activity, get alone with God Most High and ask this most 
important question, which road am I on? This is the most important 
thing. You might have a math test this 
week. You might be splitting the atom this week. You might 
be doing some noble task to further the interests of humanity. But 
everything pales in significance to Matthew 7, 13, and 14. Which way am I on? Let us pray. Father, we thank you for your 
word. We thank you for the teaching of our Lord Jesus. We thank you 
that he doesn't just teach the Bible, but he applies the Bible, 
and he calls us to decisive response. I pray for Christians in this 
room that we would pursue those things which are pleasing in 
your sight. that we would happily and joyfully march along the 
narrow way, singing the songs of Zion, looking to the Lord 
who refreshes, and God for those who are on the broadway which 
leads to destruction. We don't appeal to them and their 
wisdom and their ingenuity, we appeal to a sovereign God to 
open their eyes, to open their hearts, and to cause them to 
believe the gospel. of free and sovereign grace. 
We pray that today would be the day of salvation, that today 
there would be a day of rejoicing in heaven over sinners who repent. And I pray for our young people, 
I pray for the children, I pray for adults, I pray for any and 
all here that may be deceiving themselves, Lord God, I pray 
that they would know the joy of being found in Christ. And 
we ask in His most blessed name, Amen.