St Matthew Chapter VII : Verses 13-23
Contents
- Matt. vii. 13-23 (Douay-Rheims text) & Latin text (Vulgate). The Narrow Way. True and false Guides.
- Notes on text
Matt. vii. 13-23
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| He taught them. J-J Tissot. Brooklyn Museum. |
13 Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.
Intrate per angustam portam : quia lata porta, et spatiosa via est, quæ ducit ad perditionem, et multi sunt qui intrant per eam.
14 How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
Quam angusta porta, et arcta via est, quæ ducit ad vitam : et pauci sunt qui inveniunt eam!
15 Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.
Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces :
16 By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?
a fructibus eorum cognoscetis eos. Numquid colligunt de spinis uvas, aut de tribulis ficus?
17 Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.
Sic omnis arbor bona fructus bonos facit : mala autem arbor malos fructus facit.
18 A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.
Non potest arbor bona malos fructus facere : neque arbor mala bonos fructus facere.
19 Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.
Omnis arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.
20 Wherefore by their fruits you shall know them.
Igitur ex fructibus eorum cognoscetis eos.
21 Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.
Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum cælorum : sed qui facit voluntatem Patris mei, qui in cælis est, ipse intrabit in regnum cælorum.
22 Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name?
Multi dicent mihi in illa die : Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo dæmonia ejecimus, et in nomine tuo virtutes multas fecimus?
23 And then will I profess unto them, I never knew you: depart from me, you that work iniquity.
Et tunc confitebor illis : Quia numquam novi vos : discedite a me, qui operamini iniquitatem.
Notes
Note.—Verses 15, 17, 19, and 20 have no parallel passage.
13. Enter ye in, etc. A similar passage is found in St Luke in another context, where, in answer to the question of a certain man. Lord, are they few that are saved? our Lord replied, Strive to enter by the narrow gate : for many, I say to you, shall seek to enter, and shall not he able (xiii. 24). There the truth is put even more forcibly, “strive” (ἀγωνίζεσθε), lit. “ keep on striving.” In St Matthew, however, the similes of the “ gate ” and the “ road ” are applied to the choice of the true way of salvation, i.e. to the acceptance of our Lord’s doctrine. In St Luke it refers to the entrance into heaven.
at the narrow gate. “ To save one’s soul is like entering a narrow gate. In the case of an Eastern traveller on a camel, this demands great care, and may require that he shall first unload much of what he has brought with him from his journey. If it refers to another gate on which people press from all sides, and which at a certain time may be shut, then it requires skill and diligence to get in, while the opportunity is still offered to us ” (Mgr. Ward).
Note. — Early Greek and Latin MSS. (i.e. to the fourth century) omit “ the gate ” (ἡ πύλη) both here and in the following verse, so that these passages run thus ; Wide and broad is the way ; narrow and strait is the way. The Vulgate, however, accepts them ; so does the Revised Version, following Codex Sinaiticus and other MSS.
wide .... broad. By this we are to understand the absence of restraint, which those who reject the truth, enjoy for a time in yielding to their passions. The second adjective (“ spatiosa,”εὐρύχωρος ) denotes ample space for walking in, whence our word “ spacious.”
many there are that go in thereat. The original is more forcible : “ many are those now entering ” (καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι).
14. narrow .... strait. Not only have we to renounce much in order to embrace the true faith, but we must persevere in the spirit of sacrifice till the hour of death.
leadeth to life. This is the great encouragement which helps the Christian to go forward courageously, in spite of interior and exterior difficulties.
few there are, etc. Moreover, our Lord tells us that many .... shall seek to enter and shall not be able (St Luke xiii. 24).
Those seek salvation in vain —
1. who are not in earnest, but who simply have sterile desires, not resulting in serious efforts.
2. who seek in the wrong way.
3. who are inconstant in their efforts.
4. who seek too late— when the door is shut. All who seek salvation earnestly and in the opportune time will find entrance, for God will have all men to be saved and to come to the knowledge of the truth (1 Tim. ii. 4).
It is one thing to seek or desire (ζητεῖν), and another to strive or wrestle (ἀυωνίζεσθαι).
15. Beware of false prophets. Our Lord now cautions his disciples against exterior difficulties. False prophets or “ teachers ” include both those who would hinder men from entering the Church, and those who strive to induce them to leave it. By “ prophets ” we are not only to understand those who prophesy, but those false teachers who profess to be divinely commissioned, — e.g. Now there was a certain man named Simon, who before had been a magician in that city, seducing the people of Samaria, giving out that he was some great one : to whom they all gave ear, from the least to the greatest, saying : This man is the power of God, which is called great (Acts viii. 9, 10), (See also Acts xiii. 6-11.)
St John warns the early Christians against false prophets. Dearly beloved., believe not every spirit, but try the spirits if they be of God : because many false prophets are gone out into the world (1 John iv. 1). As Catholics, we have the Infallible Church to guide us ; and as long as we accept her doctrines, those who teach error will be powerless to injure us.
in the clothing of sheep. As shepherds were accustomed to clothe themselves with sheepskins, so these false prophets adopted the dress of a true shepherd, that they might more easily lead men astray.
Thus many false teachers assume certain virtues, in order to obtain credit with men. As an example of this, we may cite the Jansenists, who, by professing an extraordinary love of purity of soul and reverence for the sacraments, deterred men from receiving them.
ravening wolves. Because they are urged on by Satan, the father of lies, who as a roarinq lion qoeth about seeJcinq whom he may devour (1 St Peter v. 8).
16. By their fruits, etc. False teachers reveal themselves by —
1. The depravity of their lives.
2. A spirit of insubordination which refuses to yield to the authority of the Church.
3. The pernicious results of their teaching, as seen in the lives of their followers.
It is a part of the “teaching office” of the Church to condemn heresy and to raise a warning voice against false teachers.
Grapes . . . thorns . . . figs . . . thistles.
“The simile might have been illustrated by pointing to one of the common Eastern gardens or orchards, with its festooning vines and fig-trees, just beyond the rough hedges of prickly pear” (Farrar, St Luke, p. 143). Cf. Can the fig-tree, my brethren, bear grapes : or the vine figs? (St James iii. 12).
17. every good tree bringeth forth, etc. As a man’s virtues are proofs of the goodness of his heart, so his vices are proofs of its corruption. The context in St Luke brings this out clearly. A good man out of the good treasure of his heart bringeth forth that which is good ; and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance .of the hearty the mouth speaketh (vi. 45). “ Not by the leaves or the flowers is a good tree distinguished from a bad one, but by the fruit ” (St Bernard).
21. Not every one that saith. A mere profession of faith is not sufficient to obtain eternal salvation.
Cf. Do you see that by works a man is justified; and not by faith only ? And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and sending them out another way ? For even as the body without the spirit is dead ; so also faith without works is dead (St James ii. 24-26).
22. prophesied . . . cast out devils . . . done many miracles. St Luke has : — We have eaten and drunk in thy presence, and thou has taught in our streets (xiii. 26). It will be of no avail to plead external privileges at the day of judgment. Cf. Thou that makest thy boast of the law, by transgression of the law dishonourest God. . . . But he is a Jew that is one inwardly : and the circumcision is that of the heart, in the spirit, not in the letter whose praise is not of men, but of God (Rom. ii. 23, 29). So it will be for the Christian in name only. We may also apply these words, by accommodation, to the Eucharistic Banquet.
23. I never knew you. Cf. I know you not, whence you are (St Luke). He does not recognize them as His, because in life, they heard not His word. Therefore to such, Christ will be forced to say I never knew you, — i.e. as My sheep.
you that work iniquity. A quotation from the Psalms : Depart from me, all ye workers of iniquity (vi. 9). The Christian, who during life has the courage to address these words to all that would lead him into sin, will assuredly, at the last day, hear the welcome invitation. Come ye blessed of my father. Cf. But the sure foundation of God standeth firm, having this seal : the Lord knoweth who are his ; and let every one depart from iniquity who nameth the name of the Lord (2 Tim. ii. 19).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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