Matteo 7:14 Commento

This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof (Mat 7:1-6). II. Encouragements given us to pray to God for what we need (Mat 7:7-11). III. The necessity of strictness in conversation urged upon us (Mat 7:12-14). IV. A caution given us to take heed of false prophets (Mat 7:15-20). V. The conclusion of the whole sermon, showing the necessity of universal obedience to Christ's commands, without which we cannot expect to be happy (Mat 7:21-27). VI. The impression which Christ's doctrine made upon his hearers (Mat 7:28, Mat 7:29).

Judge not, that ye be not judged. This is not to be understood of any sort of judgment; not of judgment in the civil courts of judicature, by proper magistrates, which ought to be made and pass, according to the nature of the case; nor of judgment in the churches of Christ, where offenders are to be called to an account, examined, tried, and dealt with according to the rules of the Gospel; nor of every private judgment, which one man may make upon another, without any detriment to him; but of rash judgment, interpreting men's words and deeds to the worst sense, and censuring them in a very severe manner; even passing sentence on them, with respect to their eternal state and condition. Good is the advice given by the famous Hillell (u), who lived a little before Christ's time; "Do not judge thy neighbour, (says he,) until thou comest into his place.'' It would be well, if persons subject to a censorious spirit, would put themselves in the case and circumstances the persons are in they judge; and then consider, what judgment they would choose others should pass on them. The argument Christ uses to dissuade from this evil, which the Jews were very prone to, is, "that ye be not judged"; meaning, either by men, for such censorious persons rarely have the good will of their fellow creatures, but are commonly repaid in the same way; or else by God, which will be the most awful and tremendous: for such persons take upon them the place of God, usurp his prerogative, as if they knew the hearts and states of men; and therefore will have judgment without mercy at the hands of God. (u) Pirke Abot, c. 2. sect. 4.

Beware of false prophets,.... Or false teachers; for not such who pretended to foretell things to come, but such who set up themselves to be teachers of others, are here meant; see Pe2 2:1. It may be queried, whether our Lord has not respect to the Scribes and Pharisees, who sat in Moses's chair, and taught, for doctrines, the commandments of men? and of whose doctrines he elsewhere bids men beware: for whatever plausible pretences for holiness and righteousness might appear in them, they were repugnant to the word of God, and destructive to the souls of men; such as their doctrines of free will, justification by the works of the law, the traditions of the elders, &c. since it follows, which come to you in sheep's clothing, but inwardly are ravenous wolves; for these "loved to go in long clothing", Mar 12:38. in a garment which reached to the feet, and was made of the wool of sheep. The Babylonish garment Achan saw and stole, Rab says (r), was , a garment called "melotes": which is the very Greek word the author of the Epistle to the Hebrews uses for sheep skins, persecuted saints wandered about in, Heb 11:37 and the gloss upon the place, in the Talmud referred to, says, that this was , "a talith", or "garment of pure wool"; and Jarchi (s) says, that "it was the way of deceivers, and profane men, to cover themselves, "with their talith", or long garment, "as if they were righteous men", that persons might receive their lies.'' All which agrees very well with the Pharisees, who would have been thought to have been holy and righteous, humble, modest, and self-denying men; when they were inwardly full of hypocrisy and iniquity, of rapine, oppression, and covetousness; and, under a pretence of religion, "devoured widows' houses". Though, it seems, by what follows, that Christ has respect, at least also, to such, who bore his name, and came in his name, though not sent by him, and called him Lord, and prophesied, and cast out devils, and did many wonderful works in his name; who, that they might get the good will and affections of the people, clothed themselves, not in garments made of sheep's wool, but in the very skins of sheep, with the wool on them, in imitation of the true prophets, and good men of old; pretending great humility, and self-denial, and so "wore a rough garment to deceive", Zac 13:4 when they were inwardly greedy dogs, grievous wolves, of insatiable covetousness; and, when opportunity offered, spared not the flock to satisfy their rapacious and devouring appetites. The Jews speak of a "wolfish humility"; like that of the wolf in the fable, which put on a sheep skin. "There are some men, (says one of their (t) writers,) who appear to be humble, and fear God in a deceitful and hypocritical way, but inwardly lay wait: this humility our wise men call , "wolfish humility".'' Such is this our Lord inveighs against, and bids his followers beware of. (r) T. Bab. Sanhedrim, fol. 41. 1. (s) In Zech. xiii. 4. (t) Abarbinel Nachalath Abot, fol. 192. 1.

"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it." And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" 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. And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. "For our light affliction," saith he, "worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness. See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to "beware of the false prophets;" thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, "We wrestle not against flesh and blood," doth so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. "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." And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, "Violent men take it by force." For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited. Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more aught that is painful. Now in saying, "Few there be that find it," here again He both declared the carelessness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein. For besides that it is strait, there are also many to overthrow us in the way that leads thither.

Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."

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.

(Verse 13, 14) Enter through the narrow gate, for wide is the gate and spacious is the way that leads to destruction, and many are those who enter through it. How narrow is the gate and confined is the way that leads to life! And few are those who find it. The wide path is the pleasure of the world, which people desire. The narrow path, which is opened through struggles and fasting, which even the Apostle entered (II Cor. VI, XI): and Timothy is encouraged to enter through it (I Tim. V). At the same time, consider how clearly he has spoken about each path. Many walk the broad path, but few find the narrow one. The broad path is not sought after, nor is there a need for discovery: it offers itself willingly, and is the path of those who wander. But the narrow path, not everyone finds it, and those who do find it, do not immediately enter it. Indeed, many, once they have found the path of truth, are captivated by the pleasures of the world and turn back from the middle of the journey.

(De Trin. viii. 7.) Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things. (Serm. in Mont. ii. 22.) 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.

He says this not because the Lord’s yoke is rough or his burden heavy but because there are a few who wish their labors to end. They do not put their full trust in the Lord when he cries, “Come to me, all you who labor, and I will give you rest. Take my yoke upon you, and learn from me, for I am meek and humble of heart.… For my yoke is easy, and my burden light.” Hence the humble and the meek of heart are named at the very beginning of this sermon. But because there are many who spurn this smooth yoke and this light burden, it comes to pass that the way that leads to life is demanding and the entry gate is narrow.

Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; But thou 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.

A hermit was asked, ‘What is meant by the text “Narrow and strait is the way” (Matt. 7:14)?’ He answered, ‘Narrow and strait is the way by which a man does violence to his thoughts and for God’s sake breaks down his self-will. This is what was written about the apostles, “Lo, we have left all, and followed thee” (Matt. 19:27).’

Therefore he who eats the Passover ought to have his loins girded, so that he who celebrates the solemnity of resurrection and incorruption may no longer be subject to corruption through any vices, may subdue pleasures, and may restrain the flesh from lust. For he does not know what the solemnity of incorruption is who still lies subject to corruption through incontinence. These things are hard for some, but narrow is the gate that leads to life.

"How narrow is the gate and how hard the way which leadeth unto life, and few there be that find it!" The word "how" expresses the Lord's wonderment, as if He were saying, "Alas, how narrow it is!" But how is it that the Lord says on another occasion, "My yoke is light" (Mt. 11:30)? It is light on account of the future rewards.

(ord.) Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. (ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.

For the gate is narrow and the way is hard, that leads to life. This is contrary to the preceding. It is narrow, because it is restricted by the rule of the Law, and it is a way contrary to the other way: "For the ways on your right the Lord knows, but the ones on your left are perverse" (Pr 4:27). But one might ask why the way of charity is narrow, for it seems to be wide: "I have led you in the paths of uprightness. When you walk, your step will not be hampered: and if you run, you will not stumble" (Pr 4:11). But the way of sinners is narrow; hence "We have walked difficult ways" (Wis 7:5). I answer that there is a way of the flesh and of reason. The way of charity in the way of the flesh is narrow; in the way of reason, it is not. And an example of a teacher can be cited: the more he loves a child, the more he restricts his steps. Hence, the ways of charity in the way of the flesh are confined, but not in the way of reason: "Tame my flesh with your fear" (Ps 119:120). And those who find it are few. Here he mentions how difficult and rare it is to find the road of the spirit, but the flesh, not. And there is a reason: for the way of the flesh is pleasure, and this is at hand; but the way of the spirit is hidden. Hence Ps 31 (v. 19): "How abundant is your goodness, which you laid up for those who fear you." Few find it, because it is in concealment. But some do find it, and then abandon it: "No one, putting his hand to the plow and looking back is worthy of the kingdom of God" (Lk 9:62).

MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12) Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

Because strait is the gate, and narrow is the way, which leadeth unto life--In other words, the whole course is as difficult as the first step; and (so it comes to pass that). few there be that find it--The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.