Church Fathers Commentary Matthew 7:13-14

"Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it." — Matthew 7:13-14 (ASV)

St. Augustine of Hippo: The Lord had warned us previously to have a single and pure heart with which to seek God; but since this belongs to only a few, He begins to speak of discovering wisdom. For searching out and contemplating this wisdom, an eye has been formed through all the preceding teachings that can discern the narrow way and the strait gate, which is why He adds, Enter you in at the strait gate. ¹

Glossa Ordinaria: Though it is hard to do for another what you would have done for yourself, yet we must do so in order to enter the strait gate. ²

Pseudo-Chrysostom: Alternatively, this third precept is also connected with the right method of fasting. The order of the discourse would be this: first, But you, when you fast, anoint your head, and afterward comes, Enter you in at the strait gate.

For there are three primary passions in our nature that adhere most closely to the flesh: the desire for food and drink, the love of a man for a woman, and thirdly, sleep. It is harder to cut these off from our fleshly nature than the other passions. Therefore, abstinence from no other passion so sanctifies the body as that which makes a person chaste, abstinent, and vigilant.

Therefore, on account of all these righteous acts, but especially the most toilsome one of fasting, He says, Enter you in at the strait gate. The gate of perdition is the Devil, through whom we enter hell, and the gate of life is Christ, through whom we enter the kingdom of Heaven. The Devil is called a wide gate, not because of the greatness of his power, but because he is made broad by the license of his unbridled pride. Christ is called a narrow gate, not because of any smallness of power, but because of His humility; for He whom the whole world cannot contain enclosed Himself within the confines of the Virgin's womb.

The way of perdition is any kind of sin. It is called broad because it is not restrained by any discipline; those who walk on it follow whatever pleases them. The way of life is all righteousness, and it is called narrow for the opposite reasons. It must be understood that unless a person walks on the way, he cannot arrive at the gate. Thus, for those who do not walk in the way of righteousness, it is impossible to truly know Christ. Likewise, a person does not fall into the Devil's hands unless he walks in the way of sinners.

Glossa Ordinaria: Though love is wide, yet it leads people from the earth through difficult and steep paths. It is difficult enough to cast aside all other things and to love only One, not aiming for prosperity and not fearing adversity. ³

St. John Chrysostom: But since He declares later, My yoke is pleasant, and my burden light, how is it that He says here that the way is strait and narrow? Even so, He teaches here that it is light and pleasant, for there is a way and a gate here, just as that other, which is called wide and broad, also has a way and a gate.

Of the things on the wide way, nothing is to remain; all of it passes away. But to pass through toil and sweat to arrive at a good end—namely, life—is sufficient comfort for those who endure these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, how much more, when Heaven and immortal rewards lie before us, will anyone disregard the impending dangers?

Moreover, the very fact that He calls the way "strait" helps to make it easy, for by this He warned them to be always watchful. The Lord says this to rouse our desires. A man who strives in a contest takes greater heart if he sees the prince admiring the efforts of the combatants.

Therefore, let us not be sad when many sorrows come upon us here, for the way is strait, but the city is not. We should neither look for rest here nor expect any sorrow there. When He says, Few there are who find it, He points to the sluggishness of the majority and instructs His hearers not to look to the prosperity of the many, but to the toils of the few.

St. Jerome: Pay attention to the words, for they have a special force: many walk on the broad way, but few find the narrow way. For the broad way requires no search and is not found, but presents itself easily; it is the way of all who go astray. In contrast, not everyone finds the narrow way, and even those who do find it do not immediately walk on it. Many, after they have found the way of truth, are caught by the pleasures of the world and abandon it midway.

1. Serm. in Mont., ii, 22
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