Choosing Between the Narrow and Broad Paths in Life
The concept of choosing between the narrow and broad paths in life originates in Jesus' teaching in Matthew 7:13-14, where he says, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who enter by it. Because narrow is the gate and hard is the way which leads to life, and there are few who find it" [1]. This teaching is part of a larger sermon where Jesus contrasts two paths that represent fundamentally different ways of living.
The narrow path is characterized by its difficulty and the few who follow it. According to John Gill, this path is "difficult to enter in at" and "when entered, the way is unpleasant to the flesh to walk in, being hedged up on each side with afflictions and tribulations" [3]. The early Christian text, "The Two Paths," echoes this sentiment, describing the path of the saved as "narrow, rugged, and in the end it saves, not without much toil, those who have journeyed through it" [4]. In contrast, the broad path is "broad and very smooth" and "ruins them without troubling them" [4].
The narrow path is not just a metaphor for individual salvation but represents a way of living that is guided by faith and characterized by self-discipline. John Chrysostom notes that those on the narrow path "macarate their bodies" and discipline themselves on every side, much like travelers on a tight rope who cannot be off their guard [7, 8]. This path requires sobriety and vigilance, as it is intercepted by "precipices on either side" [8].
The broad path, on the other hand, is associated with ease, freedom, and safety, but ultimately leads to destruction. one tradition notes that a wide path represents "freedom and safety" [6], but this is deceptive. The broad path is appealing because it aligns with natural inclinations and is accompanied by "the abundance of company to be found in it" [2]. However, its end is ruin.
The choice between these two paths is not just a moral or ethical decision but a spiritual one. According to Lactantius, the lawgiver Moses presented the Israelites with a similar choice between "the way of life and the way of death," urging them to "Choose life, that thou mayest live" [9]. This choice reflects a fundamental aspect of Christian teaching, emphasizing the importance of making a deliberate decision to follow the path that leads to life.
The interpretation of the narrow and broad paths has been consistent across various Christian traditions. The Patristic tradition, as seen in "The Two Paths," emphasizes the contrast between the two paths and the importance of choosing the path of life [4]. Similarly, Reformed and Baptist traditions, as represented by John Gill, highlight the difficulty of the narrow path and the need for self-discipline [3, 5]. The Eastern Orthodox tradition, as seen in the writings of John Chrysostom, also stresses the importance of vigilance and self-discipline on the narrow path [7, 8].
The choice between the narrow and broad paths remains a central theme in Christian teaching, emphasizing the need for individuals to make a conscious decision about the way they live their lives. As Jesus' teaching in Matthew 7:13-14 suggests, this choice has eternal consequences, with the narrow path leading to life and the broad path to destruction [1].
Sources
- Matthew “Matthew 7:14 (BBE) — For narrow is the door and hard the road to life, and only a small number make discovery of it.”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 7:14: 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--i”
- Matthew (Baptist/Reformed) “John Gill on Matthew 7:13: Because strait is the gate, and narrow is the way,.... And so, difficult to enter in at; and when entered, the way is unpleasant to the flesh to walk in, being hedged up on each side with afflictions and tribulations; and moreover, is like the "narrow place", or , "the strait place", as the Septuagint in Num 22:26 render it; in which the angel that met Balaam stood; and in which there was no turning to the right hand or the left; and such is the way to eternal happiness. The great encouragement to walk on in it is, because it is that way which leadeth unto life: un”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. VII.--THE TWO PATHS.: "Knowing, then, these good and evil deeds, I make known unto you as it were two paths,(1) and I shall show you by which travellers are lost and by which they are saved, being guided of God. The path of the lost, then, is broad and very smooth--it ruins them without troubling them; but the path of the saved is narrow, rugged, and in the end it saves, not without much toil, those who have journeyed through it. And these two paths are presided over by unbelief and faith; and these journey through ”
- Matthew (Baptist/Reformed) “John Gill on Matthew 7:12: Enter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", Joh 10:7 as he is into the church below, and into all the ordinances and privileges of it; as also to the Father, by whom we have access unto him, and are let into communion with him, and a participation of all the blessings of grace; yea, he is the gate of heaven, through which we have boldness to enter into the holiest of all by faith and hope now; as there will be hereafter an abundant entrance into the kingdom and glory of God, through his blo”
- Psalms (Protestant academic) “Tyndale House on Psalms 18:36: 18:36 A wide path represents freedom and safety (see 4:8; 119:35).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: overcomes greater difficulties?—But these difficulties were of his own seeking. For we are not commanded to become rich, but the reverse. But he prepares for himself so many stumbling-blocks and impediments. Others not only divest themselves of riches, but macerate their bodies, as travelers in the narrow way. Instead of doing this, thou heatest more intensely the furnace of thy passions, and gettest more about thee. 1526 1526 Two mss . have the middle voice. Go therefore into the broad way, for it is that which receives such as ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: not sleep. Let us not be luxurious, and we shall not slumber. Let us not be mad for external things, and we shall continue in sobriety. Let us discipline ourselves on every side. And as men who walk upon a tight rope cannot be off their guard ever so little, for that little causes great mischief: for the man losing his balance is at once precipitated down and perishes; so neither is it possible for us to be off our guard. We walk upon a narrow road intercepted by precipices on either side, not admitting of two feet at the same ti”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THAT THERE ARE TWO WAYS,--THE ONE NATURAL, OF LIFE, AND THE OTHER INTRODUCED AFTERWARDS, OF DEATH; AND THAT THE FORMER IS FROM GOD, AND THE LATTER OF ERROR, FROM THE SNARES OF THE ADVERSARY.: 1. THE lawgiver Moses said to the Israelites, "Behold, I have set before your face the way of life and the way of death;"(2) and added, "Choose life, that thou mayest live."(3) Elijah the prophet also said to the people: "How long will you halt with both your legs? If the Lord be God, follow Him."(4) The Lord Jesus also said justly: "No o”