The Golden Rule and the Narrow Gate (Matthew 7:12–14)

As we continue our study through the Sermon on the Mount, we come to Matthew 7 to consider the golden rule and the narrow gate. Throughout our examination of this sermon, we have seen that God’s kingdom is unlike earthly kingdoms, and therefore the children of his kingdom should live differently from the children of this world. The flourishing Christian life is the experience of every believer who strives to be conformed to the image of Christ.

Matthew 7 can be structured helpfully as follows: Verses 1–12 serve as a summary of what God’s children are like, while verses 13–29 present Jesus’ challenge to his listeners: “Be sure you are in the kingdom.”

Christian Love

Let us first consider Christian love by examining v. 12: “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.”

Jesus begins with the word “therefore,” which connects clearly to the preceding teaching about asking, seeking, and knocking, because our Father in heaven delights to answer the prayers of his children. Beyond the immediate context, Jesus is summarising the entire central section of the sermon—a section that began in Matthew 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.”

In both verses, Jesus refers to “the Law and the Prophets.” Scholars suggest that Jesus uses this phrase to bookend everything he teaches from 5:17 to 7:12, describing how God’s children in God’s kingdom live and what characterises them.

It is important to clarify what Jesus is not teaching here. He is not reducing the entire Law to only this statement. Rather, he is saying that, when it comes to interpersonal relationships, the Law is best summarised by these words.

Those in the crowd familiar with the Law of Moses would have recognised the connection to Leviticus 19, where the Lord calls his people to be holy because he is holy, and this holiness is lived out by loving one’s neighbour. This love manifested itself in leaving grain at the edge of fields for sojourners, not stealing from neighbours, not oppressing brothers, not wrongfully accusing neighbours, and not hating brothers. Leviticus 19:18 provides the summary statement: “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbour as yourself: I am the Lord.”

The crowd might also have been reminded of Deuteronomy 6:5: “You shall love the LORD your God with all your heart and with all your soul and with all your might.” And Deuteronomy 11:1: “You shall therefore love the LORD your God and keep his charge, his statutes, his rules, and his commandments always.”

Consistent with this teaching, Jesus would later answer the lawyer’s question in Matthew 22:36–40:

God’s law requires not only love for God but also an outflow of that love through those in the kingdom of God—namely, love for fellow man and neighbour.

While the word “love” does not appear in v. 12, it is certainly implied. The remainder of v. 12 contains what has become known as the golden rule: “Whatever you want men to do to you, do also to them.”

Interestingly, the golden rule is not unique to Christianity. Similar versions exist in other religions. In Judaism: “That which is despicable to you, do not do to your fellow. This is the whole Torah and the rest is commentary.” Buddhism asserts: “Hurt not others in ways that you yourself would find hurtful.” Confucianism states: “Never do to others what you would not like them to do to you.” And Hinduism says, “Do nothing to others which if it were done to you would cause you pain.”

However, there is a subtle yet significant difference between Jesus’ teaching and these other declarations. These other teachings emphasise the negative—“do not do,” “hurt not,” “never do,” “do nothing.” Jesus’ version of the golden rule, which originated with him, calls his children to act in love. He calls us to do.

We must be careful not to twist Jesus’ words to suit our own ends. Jesus is not saying, only treat those who you know will be kind to you with the same kindness. He is not saying, do to others before they do it to you, or treat others the way they treat you. He is not saying, there is a limit to how we apply this principle (it is comprehensive with no exclusion). He is not saying, don’t do for others because they might not reciprocate with the same affection, service, or compassion.

Rather, Jesus is teaching that, when we are motivated by the glory of God, which is expressed through selfless love for our neighbour, we will move and act according to their greater good. We have seen this principle earlier in the sermon. Matthew 5:43–48 states:

Since we cannot be perfect apart from Jesus Christ, this is what Christ points us to in the golden rule.

Consider for a moment: If Jesus applied this rule in the way we are tempted to twist it for our own benefit, would he have laid aside heaven’s glory to live among his creation, only to be despised and rejected? Would he have poured his life into twelve men for three and a half years, only to be abandoned by them at his arrest? Would he have invested in Judas’s life only to be betrayed into the hands of those who would crucify him? Would he have willingly laid down his life for us, knowing that we wouldn’t love him as we should, serve him as we should, or flee from sin as we should?

Praise God, he fulfilled the law perfectly. He did all of this and much more because he came to do the will of the Father. Only the sinless Son of God could be perfect like his Father. Therefore, the golden rule and Christian love do not put us first or at the centre of attention. They are always others-focused, because this is how we truly show the love of Christ that has been poured into our hearts through the Holy Spirit who has been given to us (Romans 5:5).

The Way to Life

Now let us consider vv. 13-14 and examine the way to life: “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.”

Jesus begins to conclude the sermon here, and this conclusion runs from v. 13 down to v. 27. After speaking about the flourishing Christian in God’s kingdom, he challenges us with this question: “Are you in the kingdom?”

Jesus uses four sets of contrasts in the remaining verses of this chapter: the narrow gate (vv. 13–14); the fruit-bearing tree (vv. 15–20); those who are truly children of God (vv. 21–23); and the house on the rock (vv. 24–27).

In vv. 13-14, he uses a series of contrasts: two gates—wide and narrow; two ways—easy and hard; two destinies—destruction and life; two groups—many and few. These verses cannot be understood in isolation from what Jesus has already taught. Throughout this series, we have seen how Jesus contrasts the practice of true religion with false religion.

True religion is found in the word of God and established in the person and work of Jesus Christ. True religion acknowledges that there is no good within us: Our righteousness is as filthy rags. Nothing we do can ever achieve the Father’s favour. Only the gracious, saving, redemptive, wrath-satisfying work of Jesus Christ on our behalf gives us favour before the Father. Because of the Father’s love, our life in Christ becomes visible to the world through the love we show toward our neighbour.

False religion, on the other hand, claims we can appear to be children of God while actually coming to God on our own terms. It suggests our works have value and will be sufficient to get us into heaven. This perspective makes life all about us—putting on a show for others to see how religious, moralistic, and good we are. It boasts in achievements and acts of kindness as if they earn heavenly entrance.

As we saw in chapter 6, Jesus did not hesitate to call out those who practice false religion, labelling them as hypocrites who deceive others into believing this is what true religion looks like. In the very next verse (v. 15), he identifies them as false prophets. Later, in Matthew 15 and 22, he again calls them hypocrites, and in chapter 23, he delivers a scathing rebuke against them.

This context is crucial for understanding Jesus’ warning about the narrow way and the broad way. A faithful few were following Christ and would continue throughout his ministry. Others would believe in him through his ministry of healing, restoration, and resurrection. Along with the disciples, this faithful few would become the gospel seed of the early church.

This early church would be established during a time of great persecution by so-called religious leaders and great oppression under Roman rule. Through seasons of persecution and martyrdom under tyrannical leaders, the way of true religion leading to life was indeed a hard way. As Paul understood, it meant taking up one’s cross daily and following Christ, involving sacrifice and suffering. Yes, it is a hard way, but the destination is glorious: heaven itself.

Many religions promise heaven and the hope of eternity with God, but there is only one way that leads there. As Jesus declared in John 14:6: “I am the way, and the truth, and the life. No one comes to the Father except through me.”

There is no other way to life except through Jesus Christ. The narrow gate Jesus refers to in v. 14 is himself. Acts 4:11-12 confirms this: “This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

Jesus warns us to evaluate which road we are on. The religious leaders of that day promised a life of ease, comfort, and prominence, drawing many who thought this was God’s true way. Asaph faced similar confusion in Psalm 73, where his wrestling nearly caused him to stumble in faith and become envious of the wicked’s prosperity. To him, they appeared comfortable, well-fed, and trouble-free, exalting themselves and denying God’s influence while seemingly going unjudged.

Asaph questioned why he must endure hardship, but God graciously humbled him. He repented of this thinking, and his perspective was corrected. He saw that the end of the wicked is actually ruin and destruction—exactly what we read in v. 14: “the way is easy that leads to destruction.”

A Word About the Few

We must address one common misconception regarding the phrase “and those who find it are few” at the end of v. 14. Many interpretations suggest this is Jesus’ summation that only a few will be saved throughout human history. However, we should consider several questions about this view.

What does this perspective say about King Jesus? Psalm 24:10 declares: “Who is this King of glory? The LORD of hosts, he is the King of glory!” What does this view say about God’s promise to Abraham, referenced in Hebrews 11:12–13? What does this view say about Scripture’s truth when we read Revelation 7:9? “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb.” Or consider Revelation 19:1, 6, which refer to “the voice of a great multitude” in heaven.

The truth is we don’t know whom God has saved up to this point in history, nor do we know whom God will still save. But as believers, we should believe his word: No one can number the multitude gathered around God’s throne. We serve an almighty God and are joint heirs with the triumphant King. May we live as though we believe this.

A Sober Warning