Practical Steps to Walk the Narrow Path to Heaven
The concept of a "narrow path" to heaven originates from Jesus' teaching in the Gospel of Matthew: "For narrow is the door and hard the road to life, and only a small number make discovery of it" (Matthew 7:14 BBE) [1]. This imagery describes the demanding nature of the Christian life and the path to eternal salvation.
The "strait gate" and "narrow way" signify a difficult entry and a challenging journey, often hedged with afflictions and tribulations [2]. John Chrysostom, an early Church Father, compared walking this path to a tightrope walker, where even a slight lapse in vigilance can lead to ruin [4]. This path requires constant discipline and sobriety, avoiding excessive attachment to worldly things [4]. The difficulty of this path is contrasted with a "broad way" that is easy to tread and has abundant company, but ultimately leads to destruction [10].
The "narrow way" is understood as the path of righteousness, with Jesus Christ himself being identified as the "strait gate" and the "only true way of life and salvation" [3, 8]. Those who walk this path are considered "undefiled" because they are in Christ, washed by his blood, and clothed in his righteousness [3]. This journey involves a transformation of the individual, moving away from "fatal joy in transitory things" and fixing affection on "things eternal" [7].
Augustine of Hippo noted that some might interpret the "scantiness" of those on the narrow path as a sign of their righteousness, but he cautioned against such pride, emphasizing that the path is about genuine spiritual transformation rather than mere numerical exclusivity [9]. The journey on this path is not solitary; it involves "Christian conference and conversation" among believers, likened to a "walk" between chambers of retirement for private devotion [5].
The ultimate destination of this narrow way is "life" [2], which is understood as eternal happiness and being "ever with the Lord" [6]. The saints are believed to remain in a state of communion with Christ, even in the air, until they fully comprehend the divine governance of all things [6].
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 (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”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:1: ALEPH.--The First Part. ALEPH. Blessed are the undefiled in the way,.... Who are in the right way to heaven and happiness, which is Jesus Christ; the strait gate, and narrow way to eternal life; the only true way of life and salvation, in which way believers walk by faith. All out of this way are altogether become filthy; but all in this way are clean, even every bit: they are without spot and blemish, blameless and unreproveable, and without fault, before the throne of God and in his sight; being washed from their sins in the blood of the Lamb, and clothed with hi”
- 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”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 42:4: And before the chambers was a walk of ten cubits' breadth inward,.... That is, within side, or between the two rows of chambers, there was a walk of this breadth, for those that lodged in the chambers to walk in for their pleasure and profit, and to converse with one another. Such who by these "chambers" understand places of retirement for private devotion, or the duties of the closet, which fit and prepare for public worship, as these chambers were near and in sight of the temple, so by this walk then Christian conference and conversation is intended; and shows, tha”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XI.--ON COUNTER PROMISES.[7] (part 7): And again he says, "We shall be caught up in the clouds to meet Christ in the air, and so shall we ever be with the Lord."[3] 6. We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say "twofold mode," I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we s”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 7.--STEPS TO WISDOM: FIRST, FEAR; SECOND, PIETY; THIRD, KNOWLEDGE; FOURTH, RESOLUTION; FIFTH, COUNSEL; SIXTH, PURIFICATION OF HEART; SEVENTH, STOP OR TERMINATION, WISDOM. (part 2): overwhelmed in despair, and so he gradually comes to the fourth step,--that is, strength and resolution,(3)--in which he hungers and thirsts after righteousness. For in this frame of mind he extricates himself from every form of fatal joy in transitory things, and turning away from these, fixes his affection on things eternal, to wit, the unchangeable ”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 40:6: Then came he unto the gate which looketh toward the east,.... Or, "whose face is the way to the east" (r); to the east of the house or temple; not to the eastern gate of the wall about the house; but to the eastern gate of the outward court; see Eze 40:20, for the man came from the wall he had measured unto this gate; which, with the other gates after mentioned, spiritually design Christ himself, who is the way, door, and gate, Joh 14:6 and this eastern gate more especially, where the prince sat, Eze 44:3, and which led into the outward court; and over against which ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 45.--105. PETILIANUS said: "But if these are the parties, the name of member of a party is no prejudice against us. For there are two ways, the one narrow, in which we walk; the other is for the (part 1): 106. AUGUSTIN answered: You have been 558 afraid of the comparison of your numbers with the multitude throughout the world; and therefore, in order to win praise for the scantiness of your party, you have sought to bring in the comparison of yourself walking in the narrow path. Would to God that you had betaken yourself not to 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”