What does our Lord really mean?
Matthew 7:13-14
13 Enter by the narrow gate; for the gate is wide and the way is easy that leads to destruction, and those who enter it are many.
14 For the gate is narrow and the way is hard, that leads to life, and those who find it are few.
- Haydock:
The doctrine of these two verses needs no commentary, but deserve serious attention.
- Navarre:
The journey to the Kingdom is a difficult one, but at its end lies everlasting life (vv. 12-3-14): “The way of Christ ‘leads to life’; a contrary way ‘leads to destruction.’ The Gospel parable of the two ways remains ever present in the catechesis if the Church; it shows the importance of moral decisions for our salvation” (Catechism of the Catholic Church, 1696).
- Collegeville:
The Sermon concludes with a series of contrasts regarding the decision for or against God. The image of the two ways in verses 13-14 (see Luke 13:24) is common in the Old Testament and was developed in the Dead Sea scrolls and in the early Christian writing called the Didache. The idea that the gate is narrow and the way is constricted is considered noteworthy in Matthew.
- St. Augustine:
The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, “Enter ye in at the strait gate.”
- Pseudo-Chrysostom:
Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; “But thou [p. 279] when thou fastest anoint thy head;” and after comes, “Enter ye in at the strait gate.”
For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings.
On account, therefore, of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, “Enter ye in at the strait gate.” The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin’s womb. The way of perdition is sin of any kind. It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners.
- St. John Crysostom:
But seeing He declares below, “My yoke is pleasant, and my burden light,” how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate.
Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo [p. 280] these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart.
Let us not therefore be sad when many sorrows befall us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, “Few there be that find it,” He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few.
- St. Jerome:
Attend to the words, for they have an especial force, “many walk” in the broad way - “few find” the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
- Ignatius Study Bible:
An image with various associations. 1) Cities surrounded by a fortified wall had gates to permit access. Main gates were wide and tall enough for caravans of people and animals; smaller gates permitted only pedestrian traffic. Jesus envisions the many passing with ease through the main gate. The few must exert greater effort to enter a narrow pedestrian gate (cf. 22:14). 2) The Jerusalem Temple had a series of gates that prohibited entry for the unqualified; only a few had access to God. This teaching of the “two ways” is common in the OT (cf. Deut 30:15-20; Ps 1; Wis 5:6-7; CCC 1696).
