The Narrow Gate (Matthew 7:13–14; Luke 13:23–24)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

---

St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 23 (on Matthew 7:13–14) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.XXIII.html

On how the strait gate, being still a gate and a way, is itself light and passing:

In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. ... Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life.

On why the Lord calls the way narrow — to rouse His hearers to be watchful, and to fix their eyes on the end:

And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. ... But look not to this, saith He, that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues.

St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke, Sermon 99 (on Luke 13:23–24) Source: trans. R. Payne Smith, Library of Fathers, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_10_sermons_99_109.htm

(Payne Smith renders the Greek of Luke as "strait door.") On why the Lord does not answer whether few are saved, but teaches instead the way of salvation:

He is purposely silent therefore with respect to the useless question which had been asked Him, but proceeds to speak of what was essential, namely, of the knowledge necessary for the performance of those duties by which men can enter in at the strait and narrow door.

On why the door is narrow — an upright faith first, then a spotless morality:

Now I consider it my duty to mention why the door is narrow, through which a man goes unto life. Whosoever then would enter must of necessity first before everything else possess an upright and uncorrupted faith: and, secondly, a spotless morality, in which is no possibility of blame, according to the measure of human righteousness.

On the labour and the rugged path, and who passes through with ease:

Nevertheless those who wish to live holily cannot do so without labour: for constantly, so to speak, the pathway that leads unto virtue is rugged and steep, and for most men too difficult to walk upon. ... He who has attained unto this in mind and spiritual fortitude will enter easily by the strait door, and run along the narrow way.

St. Basil the Great (c. 330–379)

The Shorter Rules (on Luke 13:23–24) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On the two ways — the broad extent of error and the narrow path where the least turning is peril:

For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.

Blessed Augustine of Hippo (354–430)

On the Sermon on the Mount, Book II, Chapter 23 (on Matthew 7:13–14) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 6. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf106/npnf106.v.iii.xxiii.html

On the eye purified through all that precedes, by which the narrow way and strait gate are at last discerned:

But because this belongs to few, He now begins to speak of searching for and possessing wisdom, which is a tree of life; and certainly, in searching for and possessing, i.e. contemplating this wisdom, such an eye is led through all that precedes to a point where there may now be seen the narrow way and the strait gate.

On why few find it — not that the yoke is heavy, but that few will bring their labours to an end:

He does not say so for this reason, that the Lord's yoke is rough, or His burden heavy; but because few are willing to bring their labours to an end, giving too little credit to Him who cries, Come unto me, all ye that labour, and I will give you rest.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 7:13–14) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.vii.html

On the difference between the many who walk the broad way and the few who both find and keep the narrow:

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.

St. Gregory the Great (c. 540–604)

Moralia in Job, Book 11 (on Luke 13:23–24) As preserved in the Catena Aurea on Luke. Public domain. Full text: https://isidore.co/aquinas/english/CALuke.htm

On why the Lord said "strive" before He spoke of the narrow gate:

Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep.