Narrow (2346) (thlibo from thláo = crush, squash; see related word study - thlipsis) means literally to press hard upon, crowd close against, squeeze or crush. It is so used when speaking of pressing grapes so as to extract the juice. Mark applies the literal meaning of thlibo to describe Jesus asking for a boat to stand ready in case the multitudes would "crowd (or press upon - thlibo) Him" (Mark 3:9). Lloyd-Jones compared the narrow gate to a turnstile that admits one person at a time. Here are some uses from ancient secular Greek literature (adapted from BDAG) - tight quarters; the city jammed full with a multitude; small living quarters; a tight place and full of bad snakes = a place jammed full with bad snakes the misery is twofold: tight quarters to begin with and being totally surrounded by snakes); distressed by someone’s scheming; distressed soul. Vine says thlibo means to to suffer affliction, to be troubled, with reference to sufferings due to the pressure of circumstances, or the antagonism of persons. In the present use the verb in the perfect tense conveys the idea of that which is narrow or strait (cramped, a position of acute difficulty), hemmed in, like a mountain gorge. Vine adds thlibo when referring to the way is ‘rendered narrow’ by the Divine conditions, which make it impossible for any to enter who think the entrance depends upon self—merit, or who still incline towards sin, or desire to continue in evil. TDNT writes that... 1. thlibo means literally “to press,” “squash,” “hem in,” then “to be narrow.” thliÃpsis means “pressure” in the physical sense, e.g., medically of the pulse. 2. thlibo figuratively means “to afflict,” “harass” with the nuances a. “to discomfit,” b. “to oppress” or “vex.” Philosophically the group is used for life's afflictions. B. thlibo, thlipsis in the LXX. 1. The theologically significant figurative use is common in the LXX for various Hebrew terms meaning a. “to distress,” b. “to treat with hostility,” c. “to afflict,” d. “to oppress,” and e. “to harass,” “be hostile to,” and even “destroy,” or, in the case of the noun, a. “trouble,” b. “distress,” c. “oppression,” “tribulation,” etc. 2. Both internal and external afflictions are in view, the former covering both distress and anxiety, the latter the afflictions of slaves or aliens, oppression by enemies, and such troubles as illness, desert wandering, and shipwreck. 3. Inner fear or anguish may be intended (cf. Gen.42:21'). 4. The terms acquire theological significance because the reference is usually to the distress of Israel (or the righteous), e.g., in Egypt (Ex 4:31), or exile (Dt. 4:29). Often such distress is seen as a divine visitation on the people, so that we read of a present or future day of affliction (Is 37:3 Hab 3:16). 5. Yet the righteous also suffer various afflictions (enemies, sickness, etc.) from which God delivers them (cf. Ps 9:9, 32:7). In later Judaism afflictions are said to bring about repentance, increase merit, or achieve expiation for the self or others. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Thlibo is used 10 times in the NT... Matthew 7:14 "For the gate is small, and the way is narrow that leads to life, and few are those who find it. Mark 3:9 And He told His disciples that a boat should stand ready for Him because of the multitude, in order that they might not crowd Him; 2Corinthians 1:6 But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; 2Corinthians 4:8 we are afflicted in every way, but not crushed; perplexed, but not despairing; 2Corinthians 7:5 For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within. 1Thessalonians 3:4 (note) For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. 2Thessalonians 1:6 For after all it is only just for God to repay with affliction those who afflict you, 2Thessalonians 1:7 and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, 1 Timothy 5:10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work. Hebrews 11:37 (note) They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated Thlibo is used some 76 times in the non-apocryphal Septuagint (LXX) - Ex 3:9; 22:21; 23:9; Lev. 19:33; 25:14, 17; 26:26; Deut. 23:16; 28:52, 53, 55, 57; Jos. 19:47; Jdg. 4:3; 6:9; 8:34; 10:8f, 12; 1 Sam. 10:18; 28:15; 30:6; 2 Sam. 13:2; 22:7; 1 Ki. 8:37; 2 Ki. 13:4; 2 Chr. 6:28; 28:22; 33:12; Ezr. 4:1; Neh. 4:11; 9:27; Job 20:22; 36:15; Ps. 3:1; 13:4; 18:6; 23:5; 27:2, 12; 31:9; 42:10; 44:7; 56:1; 60:12; 69:17, 19; 78:42; 81:14; 102:2; 106:11, 42, 44; 107:6, 13, 19, 28; 120:1; 143:12; Isa. 11:13; 18:7; 19:20; 28:14; 29:7; 49:26; 51:13; Jer. 30:20; Lam. 1:3, 5, 7, 10, 17, 20; 2:17; Ezek. 18:18; Mic. 5:9. For example... Exodus 3:9 "And now, behold, the cry of the sons of Israel has come to Me; furthermore, I have seen the oppression with which the Egyptians are oppressing (Heb = lachats = squeeze, press, oppress; Lxx = thlibo in the present tense = continually) them. Judges 4:3 And the sons of Israel cried to the LORD; for he had nine hundred iron chariots, and he oppressed (Heb = lachats = squeeze, press, oppress; Lxx = thlibo) the sons of Israel severely for twenty years. Guzik warns that... The true gate is both narrow and difficult. If your road has a gate that is easy and well traveled, you do well to watch out. (Matthew 7) BDAG says that thlibo is used Of a road, a narrow, confined road and therefore a source of trouble or difficulty to those using it (Arndt, W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature) The Geneva Study Bible writes that... Presenting a rosy picture of the Christian life and minimizing that it is filled with trouble does not follow the lead of our Lord. (cp 2Ti 3:12-note, Php 1:29, 30-note) In sum combining the various definitions, we see that the true way is not only narrow but also difficult. Jesus was saying that the narrow restricting way has connections with persecution, a major theme in Matthew’s Gospel (cf. Matthew 5:10-12, 44; 10:16-39; 11:11-12; 24:4-13; Acts 14:22) The upshot is that if the road you are on has a gate that is easy and well traveled, you do well to reconsider your journey through this life while you still have breath! Kistemaker comments that... It is clear, therefore, that our Lord does not follow the method that is used by certain self-styled revivalists, who speak as if “getting saved” is one of the easiest things in the world. Jesus, on the contrary, pictures entrance into the kingdom as being, on the one hand, most desirable; yet, on the other, not at all easy. The entrance-gate is narrow. It must be “found.” And the road with which it is linked is “constricted.” J. M. Gibson’s remark is to the point, “[Christ’s] appeal is made in such a way as shall commend it, not to the thoughtless, selfish crowd, but to those whose hearts have been drawn and whose consciences have been touched by his presentation of the blessedness they may expect and the righteousness expected of them.” Is it not true that the really great evangelists—think of Whitefield, Spurgeon, and their worthy present day followers—stressed and are stressing this same truth? Was this not also the lesson that Joshua was trying to teach the Israelites (Josh. 24:14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28; see especially Josh 24:14, 15, 16; 19)? (Hendriksen, W., & Kistemaker, S. J. Vol. 9: New Testament commentary: Exposition of the Gospel According to Matthew. Grand Rapids: Baker or Logos) The true way to God is narrow, difficult and demanding and has relatively few pilgrim travelers. In contrast the false way is broad, easy and permissive and has many lost souls traveling on it. Steven Cole in his sermon entitled The Narrow Door has the following analysis of Jesus' admonition... Salvation requires our earnest effort, our urgent attention, and our careful self-examination. It requires our earnest effort because the door is narrow. It requires our urgent attention because the door is soon to be closed. It requires our careful self-examination because once it is closed, the door will be eternally-closed. 1. Salvation requires our earnest effort: the narrow door (Lk 13:24). Our Lord did not say, “Good question! Let’s divide up into groups and discuss what each of you thinks about it.” To pool the group’s thoughts would only increase speculation. Jesus wasn’t interested in speculation about theology. He was concerned about the personal salvation of His hearers. So, rather than opening it up for discussion, Jesus gave a command that applied the question to His hearers’ hearts: “Strive to enter by the narrow door.” A. Salvation requires our earnest effort because the door is narrow and exclusive, not wide and all-inclusive. Strive comes from a Greek word used of athletic contests and of war. Obviously, it implies a great deal of effort. You don’t win wars or athletic contests by being passive. You never see an athlete receiving the gold medal, who says, “I had never worked out or run in a race until a few weeks ago. I thought it would be fun, so here I am.” Every athlete who wins strives to win. He invests great energy and effort into winning. It is not an accident if he wins. It is the result of deliberate and sustained effort. Not everyone receives the prize. Only a few are winners. The fact that the door is narrow implies that it takes some deliberate thought and effort to go through it. There aren’t many doors into the same place, so that you can take your pick. There is one and only one door, which is Jesus Christ. He alone is the way, the truth, and the life. No one comes to the Father except by Him (John 14:6). The entrance is narrow and exclusive, not broad and all-inclusive. There isn’t one great big door that’s easy to find and stroll through without thinking about it. There is one narrow door. You might not like the fact that it is narrow. You may think that it’s too exclusive. You may say, “I believe that God is loving and that He will accept everyone who tries to do his best. I believe that all sincere people will get through the door.” But, the fact is, according to Jesus it is narrow, not wide. He made it narrow without checking with us for our ideas about how wide it should be. Whether you like it or not, Jesus claimed to be the only way to God. You can either enter through the narrow door, which is Christ alone, or you can invent a broad door that includes many ways to God, and thus contradict what Jesus Himself said. Jesus is asking, “Are you striving to enter the narrow door? Are you making your salvation a matter of deliberate and sustained effort? Are you sure that you’re entering the narrow door as defined by Jesus and not a broad door of your own choosing?” You say, “Whoa! I thought that salvation is a free gift, received simply by grace through faith, not a matter of our effort. How does this harmonize with striving for it?” Jesus isn’t talking about salvation by works or human effort. But He is talking about our attitude toward it. Those who are only mildly interested about salvation will not obtain it. Those who view salvation as an interesting topic for discussion are missing the point. Those who say, “I believe that all roads lead to God and all good people will go to heaven” are engaging in human speculation, but they are not submitting to Jesus’ divine revelation. They are putting their thoughts about being open-minded and tolerant above Jesus’ words that the door is narrow. The salvation of your eternal soul should not be a casual subject that is good for an occasional stimulating theological discussion! It ought to consume your attention. It shouldn’t be a matter of mild interest that elicits a halfhearted response. You need to take great pains to make sure that you have entered the narrow door. Jesus doesn’t say, “Stroll through the big door sometime when you’re not doing anything else and check it out.” He says, “Strive to enter by the narrow door.” Again, picture the Olympic athlete. He makes winning the gold medal the focus of his life. Everything he does is controlled by his goal of winning the gold. He won’t eat anything that is not good for him, because it might hinder his muscles from performing at their maximum on the day of the race. He doesn’t go to parties and stay up late the night before, because he wants to be rested and ready to give everything to the race. He will refrain from engaging in fun activities that his other friends enjoy, such as skiing or playing softball, because he doesn’t want to break his leg or tear his ligaments. He is disciplined to work out for hours, often when his body is screaming, “That’s enough!” because he wants to win. That’s the kind of attitude that we should have toward our own salvation, according to Jesus. It shouldn’t be a nice thing to think about every once in a while when you don’t have anything better to do. It should be on your mind every day. It should govern everything you do. It should determine how you spend your time, your money, and your leisure hours. You must strive to enter because the door is narrow. It’s not a great big wide door that you can wander into without thinking about it. You must be earnest to make sure that Christ alone is your hope of salvation. B. Salvation requires our earnest effort because many will seek to enter and will not be able to do so. Jesus says that many will seek to enter and will not be able. The following verse indicates that they will not be able to enter because they missed the deadline. It is not that many strive to enter, but only some of those striving succeed. Rather, as the following verses show (Lk 13:25, 26, 27), some will wake up to the serious issues involved in their own salvation too late. They had assumed that all was well with them because they were decent, religious people. They knew Jesus in a casual way, but they had not taken the gospel to heart. They had never repented of their sins. But they didn’t consider these matters seriously until it was too late. I’ll say more about missing the deadline in a moment. But for now, I am making the point that if you follow the crowd you will not follow the Savior into eternal life. Jesus says that there are many (and He is talking about the religious crowd) who will not enter through the narrow door. If you follow them, you will be shut out when that door slams shut. And, it always takes effort, both mentally and morally, to go against the majority. You have to think about matters for yourself and decide, “I will not follow conventional wisdom. I will not go along with group pressure. I will follow the Lord Jesus Christ.” So Jesus’ first point is that salvation requires our earnest effort. If you are only halfhearted about it or go with the crowd, you will miss it! You must strive to enter by the narrow door. Salvation requires our urgent attention: the soon-closed door (Lk 13:25, 26, 27). (I highly recommend that you read Pastor Cole's entire message - The Narrow Door) STRAIT IS THE GATE TO ALL THAT COME by Karolina W. Sandell-Berg (Play hymn) Strait is the gate to all that come, And narrow is the way, Which leads unto the heav’nly home, Where yet is room for thee, Where yet is room for thee. In Heav’n, where God His own shall take, There’s also room for thee. In Jesus’ Name, for Jesus’ sake, The gates shall opened be, The gates shall opened be. Where thousands stand arrayed in white, Whom God His own declared, There yet is room and life and light, By grace for thee prepared, By grace for thee prepared. In Jesus’ heart there’s room, I know, And in His Heav’n of bliss. He in His Gospel tells me so, Thanks be to God for this, Thanks be to God for this. Now God be praised, that even I May in that city dwell, Where peace shall reign eternally, And all with me be well, And all with me be well. Leads (520) (apago from apo = from + ago = lead) means to lead away. 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