We continue with verses 13 and 14:
Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.
Saint Ignatius Brianchaninov interprets these words in a way that is vital for all of us. Here are his words, which encourage the study of Holy Scripture: “The narrow gate represents careful and thorough study of the Law of God, both in Holy Scripture and in life. The difficult way is the activity wholly directed according to the commandments of the Gospel.”
Saint Anthony the Great explains these words in light of the struggle with the passions, specifically one of the most difficult battles we fight in the spiritual life—the struggle with our tongue: “Beloved brethren, the wise Solomon reveals to us what may be understood by the narrow gate through which we must enter: Do not let your mouth cause your flesh to sin, and do not say before the angel that it was an error (Eccl. 5:6). A fool’s mouth is his destruction, and his lips are the snare of his soul (Prov. 18:7). Therefore, let us restrain our tongue so that we do not utter any shameful words. A shameful word is more harmful than any poison. The wound from poison can be healed, but a shameful word, once uttered, cannot be recalled.”
Blessed Jerome provides a fitting lesson concerning the broad way and its accessibility. His words are strikingly relevant today. The saint writes: “We do not seek the broad way, but neither is it necessary to seek it. It is openly revealed to us, and it is the way of those who are in error.”
Saint John Chrysostom offers counsel on how not to lose heart when we see that the vast majority around us walk precisely along this broad way, and he gives us nourishment for the mind in moments of wavering. Here are his words: “Do not look, says Christ, at the fact that the way is hard and narrow, but look at where it ends. And again, do not look at the fact that the opposite way is wide and spacious, but look at where it leads. All this the Lord says in order to awaken courage in us. For this reason He also said elsewhere: The kingdom of heaven suffers violence, and the violent take it by force (Matt. 11:12). The struggler is more zealous when he clearly sees that his effort is honoured by God. Therefore, we should not grieve if many misfortunes befall us on the way of life. The road may be sorrowful and the gate narrow, but the city to which they lead is not so. Thus we should expect no rest here, but neither should we assume that anything sorrowful awaits us there. When the Saviour says, ‘there are few who find it,’ He reveals the sloth of many and counsels His hearers to pay attention not to the ease of the many, but to the struggles of the few. There are far more, says Jesus, who not only do not walk the narrow way but do not even choose it—and this shows the utmost folly. Yet we must not look at the many and be troubled on their account. We must imitate the few and, strengthening ourselves in every way, walk this path. For besides being narrow, this way is further obstructed by many who prevent us from walking upon it.”
“Narrow is the gate and difficult the way that leads to eternal life”
As a conclusion to the explanation of these verses, let us read the saying of Abba Amon from the Apophthegmata Patrum, which shows us how to take at least one or two steps each day along the narrow way: “Abba Amon was asked: ‘What is the narrow and difficult way?’ He replied: ‘The narrow and difficult way is the constant compulsion of one’s thoughts and the cutting off of one’s own desires for the sake of God.’” Thus, whenever, as far as it is within our power, we do not allow our mind to be scattered, we are walking along the narrow way. Likewise, from this saying we see that we are on this path even when we do not fulfill every desire that arises in our thoughts.
We now read verse 15, which states:
Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.
Saint John Chrysostom explains that here we are dealing with a different kind of danger than that presented by those to whom the teaching of the Church should not be revealed. He explains this distinction in the following way: “In addition to swine and dogs, this is another kind of danger and snare, one much more perilous than they. The former are in the extreme well known and obvious, but these are hidden. Therefore the Saviour commands not only that we withdraw from the swine and dogs, but that we carefully observe these others as well, since it is impossible to recognize them at first glance. Hence He says, beware, advising us to take great care in discerning them… Nothing new or unusual happens here. The devil always joins falsehood to truth. Here, under the name of false prophets, Christ, in my opinion, does not mean heretics, but those who lead a corrupt life while covering themselves with the mask of virtue. Such people are usually called deceivers.”
For his part, Athanasius the Great gives concrete counsel on how to discern wolves in sheep’s clothing: “Therefore, brother, if you see someone with a respectable outward appearance, pay no attention to whether he is clothed in sheep’s raiment, whether he bears the name of priest or bishop or deacon or ascetic; rather strive to know what his deeds are. Is he chaste, hospitable, merciful, filled with love, persevering in prayer, patient? But if his stomach is his god and his throat is hell, if he suffers from avarice and makes a trade of piety, leave him. He is not a true shepherd, but a ravenous wolf. If you can judge a tree by its fruits—what kind they are, of what taste and quality—how much more should you judge those who sell Christ, who are praised for their piety, yet possess a satanic soul.”
The necessity of judging by fruits is also emphasized by Saint Ignatius Brianchaninov in the following reflection: “False teaching is very often presented in a dazzling and attractive form. Not everyone is capable of evaluating false teaching by the thoughts contained within it; however, by its fruits it is immediately recognized, exposed, and judged.” Thus we see that observing the fruits of someone’s conduct and life represents a reliable criterion that can help us to guard ourselves from such people. And once again, as we have seen from earlier patristic explanations, examining a person’s actions is not the same as condemning the person himself.
On Recognizing by Their Fruits
Saint Barsanuphius the Great gives an extremely important counsel regarding the observation of the fruits produced by the thoughts that arise in our minds. His advice is truly capable of saving us from many torments and of simplifying our spiritual life. Here is how Saint Barsanuphius explains: “Know, brother, that every thought which is not preceded by the silence of humility does not come from God, but is obviously from the left side. Our Lord comes quietly; everything that is from the enemy comes with disturbance and disorder. Even though the demons may appear clothed in sheep’s raiment, yet being inwardly ravenous wolves, they reveal themselves through the turmoil they create, as it is written: By their fruits you shall know them.” Therefore, no matter how righteous or holy a thought may appear, if it brings unrest to our soul, it is not from God. Other Holy Fathers also teach about this.
Listen also to how Saint Nicodemus of the Holy Mountain writes on this subject: “Guard yourself against thoughts that appear holy to you and inflame irrational zeal, concerning which the Lord said: Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. By their fruits you shall know them. … Know that everything which distances you from humility and from inner peace and tranquility, no matter under what beautiful image it presents itself, all these are false prophets who cover themselves with sheep’s clothing, that is, with hypocritical zeal. They are ravenous wolves who rob you of humility, peace, and tranquility—things so necessary for anyone who desires success in the spiritual life. And the more a certain deed outwardly appears adorned with sanctity, the more strictly you must examine it… If it happens that at some time you err in this matter, do not be fainthearted, but humble yourself before God; and having become aware of your own weakness, draw a lesson for the future. For perhaps God has permitted this in order to humble within you some trace of pride hidden from your sight.”
We continue now with the patristic interpretations, reading verse 16:
You will know them by their fruits. Do men gather grapes from thorns, or figs from thistles?
Chrysostom interestingly distinguishes between those within the Orthodox Church whom he calls deceivers, and those who adhere to false teachings—that is, heresies. The saint clearly states that among heretics one may often observe a good life, in contrast to hypocrites, who are incapable of such a life for one simple reason—they are unwilling to labour. Here is how Chrysostom speaks: “For this reason the Saviour added: By their fruits you shall know them. Among heretics one may often see a good life, but among these men of whom I speak—never. The way which Christ commanded to walk is in itself hard and laborious. A hypocrite will never desire to toil; his work is only to pretend.”
Saint Maximus the Confessor, in interpreting this verse, explains the spiritual law that only genuine labour in the spiritual life can bear fruit—there are no privileges or shortcuts. Saint Maximus writes: “The Lord says: Do men gather grapes from thorns—that is, can virtue be obtained from the passions?—or figs from thistles—that is, can joyous knowledge come from a life according to the flesh?” Therefore, only sincere effort and life according to the commandments can bring forth true fruits. This is an important teaching, for there are people who wish almost forcibly to produce and behold in themselves the fruits of prayer, fasting, and other virtues. As the Holy Fathers teach, our part is to labour, but the fruit of virtue—and even more importantly, the time when that fruit will come—belongs to the Lord.
Adapted for the contemporary reader based on the patristic commentaries by Stanoje Stanković.
