Exegetical and Hermeneutical Commentary of Matthew 7:12

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

12. Therefore ] The practical result of what has been said both in regard to judgment and to prayer is mutual charity. The thought of the divine judgment teaches forbearance; the thought of the divine goodness teaches kindness.

Fuente: The Cambridge Bible for Schools and Colleges

All things whatsoever … – This command has been usually called the Saviours golden rule, a name given to it on account of its great value. All that you expect or desire of others in similar circumstances, do to them. Act not from selfishness or injustice, but put yourself in the place of the other, and ask what you would expect of him. This would make you impartial, candid, and just. It would destroy avarice, envy, treachery, unkindness, slander, theft, adultery, and murder. It has been well said that this law is what the balance-wheel is to machinery. It would prevent all irregularity of movement in the moral world, as that does in a steam-engine. It is easily applied, its justice is seen by all people, and all must acknowledge its force and value.

This is the law and the prophets – That is, this is the sum or substance of the Old Testament. It is nowhere found in so many words, but if is a summary expression of all that the law required. The sentiment was in use among the Jews. Hillel, an ancient Rabbi, said to a man who wished to become a proselyte, and who asked him to teach him the whole law, Whatever is hateful to you, do not do to another. Something of the same sentiment was found among the ancient Greeks and Romans, and is found in the writings of Confucius.

Fuente: Albert Barnes’ Notes on the Bible

Mat 7:12

That men should do to you, do ye even so to them.

Wherein lies that exact righteousness which is required between man and man

I. The expectation of it. Put thyself into the place and circumstances of every man with whom thou hast to do. This is an exact rule. It is plain and easy. Three things are to be done before this rule will be of use to us.

1. We must make it appear reasonable.

2. Make it certain.

3. Make it practicable.

(1) Labour to understand truly every mans condition so far as you have opportunity.

(2) When from distance, self-interest you cannot understand, trust the concurrent experience of others that are in that condition.

(3) Conclude that in cases between superiors and inferiors, the partiality is usually on the inferiors side.

(4) In judging of your present condition and circumstances, always abate something for the presence of them, for self-love and self-interest and other passions.

II. The grounds of this. The equity of the rule stands upon these foundations.

1. All men are equal in many things, and these the greatest things.

2. In most of those things wherein we are unequal, the inequality is not considerable, so as to be a ground of any unequal dealing with one another.

3. In all these things wherein men are unequal, the inequality is not fixed and constant, but mutable and by turns.

4. Among other grounds is the mutual and universal equity and advantage of this rule.

5. The absurdity and inconvenience of the contrary.

III. The instances.

1. In matters of civil respect and conversation.

2. In matters of kindness and courtesies.

3. In matters of charity and compassion.

4. In matters of forbearance and forgiveness.

5. In matters of report and representation of other men, and their actions.

6. In matters of trust and fidelity.

7. In matters of duty and obedience.

8. In matters of freedom and liberty, which are not determined by natural or positive law.

9. In matters of commerce and contracts which arise from thence.

IV. Rules for directing our commerce.

1. Impose upon no mans ignorance or unskilfulness.

2. Impose upon no mans necessity.

3. Use plainness in all your dealings.

4. In matters of fancy use moderation. Let us not revenge ourselves. (J. Tillotson, D. D.)

It is sometimes said that Christians are defective in the duties of the second table; hypocrites may be, but not real Christians.

I. A rule of life. This precept may be considered in the affirmative and negative; the latter to restrain injury, the former to do good. To impress this rule in the negative sense take four considerations.

1. That in the duties of the second table we have more light than we have in the first, for in the first we are to love God with all our heart (Mat 22:26; Mat 22:37), but the love to our neighbour is a measure more discernible. Love will tell us what is good for ourselves; in guiding our love to God we need many rules.

2. The breach of the rule is more evil in him which hath experienced the bitterness of wrongs, than in another; because experience giveth us a truer knowledge of things, than a naked conception of them. Thus conscience worketh in the way of restraint.

3. That this rule is spiritual, and concerneth the inward man as well as the outward, thoughts as well as actions.

4. This rule must be done not only out of love to man, but out of love to God, and as an act of obedience. Self-love is the measure, but not the principle, of our action. Now take the affirmative part.

1. In giving. Be as ready to do as to receive good.

2. In forgiving.

II. Vindicate this rule.

1. It seems not to be so perfect a rule: because many desire and wish much evil to themselves.

2. It seems to make all men equal, and destroy order and superiority, as master and servant.

3. Doth not this establish revenge and retaliation?

4. Is not this to impose a restraint upon the Christian from which others are free, and so to expose to constant loss?

III. The equity of this rule.

1. The actual equality of all men by nature.

2. The possible equality of all men as to condition and state of life.

IV. The illative particle Therefore.

1. That God is the judge of human actions. He will see whether you do to others as they do to you, and you shall hear of it in your dealing with God.

2. That the usage we expect from God the same in measure we should deal out to others. Application: What an advantage religion is to mankind in the present life.

(1) How securely we might live one by another.

(2) How mutually helpful men would be to each other.

(3) How much mankind have degenerated, and how few live Christians in the world. (J. Manton, D. D.)

Duty towards our neighbour

The several capacities wherein we can help or hinder him.

I. As to his soul. Promote its good by-

1. Prayer.

2. Example.

II. As to the body we must do as we would be done by.

III. We must deal with our neigh-bout as we desire be should deal with us, in respect of his good name.

IV. This rule extends to mens estates.

1. Justice.

2. Charity. Some motives to induce the the practice of this rule:

1. The first shall be taken from the end for which they were made.

2. From the intrinsic beauty and loveliness of the rule itself.

3. Because we and they both bear the same stamp and impress of heaven.

4. Because if we be just and generous in time of our prosperity, it will cause a like affection in others to us.

5. It would be the best security of our lives, honour, reputation, riches, power. (Dr. Barrow.)

1. The mutual dependence of man upon his fellow man.

2. The duty which devolves on each to assist his neighbour, especially in spiritual things. (Bishop of Winchester.)

The golden rule

I. What is the true meaning of this Divine rule? That we practise toward our neighbour in such a manner as our hearts and consciences would think it reasonable he should practise towards us in a like case.

II. What is the special argument that our Lord uses in order to enforce it.

III. Wherein its particular excellencies appear. It is easy to be understood and applied, easy to be remembered, carries greater evidence to the conscience than any other rule of virtue, includes a powerful motive, will secure our neighbour from injury and us from guilt, as fitted to awaken repentance as to direct to duty, suits all stations, etc., includes all actions and duties, a rule of the highest prudence, and fitted to make the whole world happy.

IV. Reflections. How compendious the Saviours method of providing for the practice of all the moral duties enjoined by Moses and the prophets! What Divine wisdom to make the golden rule a fundamental law in both the Jewish and Christian systems. (Dr. Watts.)

Concerning this rule or principle note the following facts:

I. It is a golden rule. It is sound throughout and very precious.

II. This is our Saviours golden rule.

III. It is a revolutionary rule.

IV. It is a very stringent rule.

V. It is an evangelical rule. Whoever thinks about it cannot fail to see two things. His need of Gods forgiveness and Gods grace.

VI. Following the golden rule we shall be led to our duty and therefore to blessedness. (Anon.)

The golden rule of gospel equity

I. The precept itself and the limitations with which it is to be understood. We must not make what we expect others would do in our circumstances the rule of conduct; because we expect selfishness, we must not be selfish; this is retaliation. The rule of the text does not apply when what we would is inconsistent with the well-being of society; a creditor need not forego a just debt. So this rule has equity and right reason as a limit. We must not take too favourable views of our individual case and form an exaggerated estimate of what we are entitled to at the hands of a neighbour. Anger may be justified.

II. The excellency of this rule, and the grounds on which we claim for it the respect of mankind.

1. Its reasonableness, as founded on the original equality of all men.

2. Its capability of easy and immediate application.

3. The beneficence of such a rule in relation to ourselves. God seems to let us make our own laws.

III. A few practical illustrations of the way in which this rule may be applied.

1. Let the rule be applied to the civilities of social intercourse.

2. To the practice of neighhourly charities and compassions. Ye were strangers in the land of Egypt.

3. To the rights, properties, and good name of all around us.

4. To the social duties falling under no special name, regard for the opinions of others.

5. The connection of these several duties with the sinners acceptance with God. (D. Moore, M. A.)

The golden rule

I. The righteous rule of conduct here laid down.

1. In order to the performance of this duty there must be a sameness of circumstances. There is a diversity in the station and character of men; this requires diversity of duty towards them.

2. We must carefully observe the measure by which we are to regulate our conduct towards others. It is not what they actually do, but what we would desire they should do, which is to be our rule.

3. This rule must be taken with certain modifications, not absolutely; we might wish others to do things unreasonable and sinful; it must recognize the law of God.

II. Its excellence.

1. Its brevity.

2. Its comprehensiveness-All things.

3. Its perfect justice.

III. A few considerations to enforce obedience to it.

1. The argument exhibited by our Lord-For this is the law and the prophets.

2. The injunction of our Lord on this subject.

3. The powerful recommendation such u course would prove to the gospel of our Lord.

4. It is enforced by the benevolent and righteous example of Him who gave it.

`Learn:

1. It presents a most invaluable testimony to the truth of Christianity.

2. How happy will be the world when the religion of Jesus Christ shall be universally diffused. (J. E. Good.)

The golden rule a fundamental law

Natures great law that matter attracts matter; that a vast central world will attract planets from a straight line into a circle; that an earth will draw a falling apple to itself, and hold its liquid sea and liquid air close to itself, and will hold the seas under the air and the land under the sea, is not more fundamental in the material world than the golden rule is in the world of duty and happiness. Take away the single principle discovered by Newton, and the organized universe-is at once dissolved; air and water and land mingle; our globe would become a fluid, and fill its orbit with a floating debris of itself. The golden rule underlies our public and private justice, our society, our charity, our education, our religion; and the sorrows of bad government, of famine, of war, of caste, of slavery, have come from contempt of this principle. (D. Swing.)

Christ did not originate the golden rule, but gave it new meaning and power over men

To find the glory, therefore, of a truth you must not pause with the man who may have first announced it, for he may have had no conception of its worth, and may have given it little love, like the Sibyl who wrote prophecies which she did not herself understand, and which, written upon leaves, she permitted the winds to carry about never to be seen or eared for again. In order to locate the glory of discovery you must measure the heart and mind that first took hold of the idea or taw in its infancy or later life. You will find the word liberty in Caesars history and in Ciceros ethics, but they knew nothing of the idea as compared with that conception of the word in the mind of a Wilberforce or a Polish exile. (D. Swing.)

The golden rule a portable law

By that I mean it is always at hand, always ready to be appealed to. It is like the two-foot rule which the skilful artizan always carries with him ready to take the measurement of any work to which he is called; a rule is his that can measure the brick that is but of few inches length, or that could compute the height of the pyramids. So is it with this law. Other social regulations, such as those of professional etiquette, of trade customs, and even of national statutes, are continually failing men according to the class or country in which they are found. But this is ever at hand. (U. R. Thomas.)

The golden rule should be remembered in the infliction of punishment

The Emperor Alexander Severus was so charmed by the excellence of this golden rule, that he obliged a crier to repeat it whenever he had occasion to punish any person; and caused it to be inscribed in the most noted parts of his palace, and on many of the public buildings: he also professed so high a regard for Christ, as having been the author of so excellent a rule, that he desired to have Him enrolled among the deities.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. Therefore all things whatsoever ye would that men]. This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: “Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstances and theirs reversed.” Yet this saying may be misunderstood. “If the prisoner should ask the judge, ‘whether he would be content to be hanged, were he in his case,’ he would answer, ‘No.’ Then, says the prisoner, do as you would be done to. – Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged.” – Selden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets; the sum of all that is laid down in the Sacred Writings, relative to men’s conduct toward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein’s notes.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Most interpreters think the term therefore here redundant, as some such little particles often are in holy writ, for it is hard to make out this to be a proper inference from the premises. This precept containeth in it the substance of all that is to be found in the books of the law and the prophets which concerneth us in reference to others, the sum of the second table, which requireth only justice and charity. Christ doth not say, this is all the law and the prophets, but this is the law and the prophets. There is no man but would have others deal justly with him in giving him what is his own, whether honour, or tribute, or estate, &c., neither taking nor withholding his own from him. Nor is there any but, if he stood in need of it, would desire the charitable help of another, or a charitable remission from him of what he might in exact justice require. Do ye (saith our Saviour) the same unto them. And indeed this is but a confirmation of the light and law of nature, no more than what men would do if they would hearken to the light within them. And without this in vain do men pretend to religion, as our Saviour teacheth, Mar 7:9-13; which makes some think that our Saviour by this reflects upon the Pharisees, who laid all their religion upon ceremonies, and some ritual performances in observance of their traditions, and omitted the weightier things of the law, judgment, mercy, and faith, Mat 23:23.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. Thereforeto say all inone word.

all things whatsoever yewould that men should do to you, do ye even so to themthe samething and in the same way.

for this is the law and theprophets“This is the substance of all relative duty; allScripture in a nutshell.” Incomparable summary! How well called”the royal law!” (Jas 2:8;compare Ro 13:9). It is truethat similar maxims are found floating in the writings of thecultivated Greeks and Romans, and naturally enough in the Rabbinicalwritings. But so expressed as it is herein immediate connectionwith, and as the sum of such duties as has been just enjoined,and such principles as had been before taughtit is to be foundnowhere else. And the best commentary upon this fact is, that nevertill our Lord came down thus to teach did men effectually and widelyexemplify it in their practice. The precise sense of the maxim isbest referred to common sense. It is not, of course, whatin ourwayward, capricious, gasping moodswe should wish that menwould do to us, that we are to hold ourselves bound to do to them;but only whatin the exercise of an impartial judgment, and puttingourselves in their placewe consider it reasonable that they shoulddo to us, that we are to do to them.

Mt7:13-29. CONCLUSION ANDEFFECT OF THE SERMONON THE MOUNT.

We have here the application ofthe whole preceding discourse.

Conclusion of the Sermon on theMount (Mt 7:13-27).”The righteousness of the kingdom,” so amply described,both in principle and in detail, would be seen to involveself-sacrifice at every step. Multitudes would never facethis. But it must be faced, else the consequences will be fatal. Thiswould divide all within the sound of these truths into two classes:the many, who will follow the path of ease and self-indulgenceendwhere it might; and the few, who, bent on eternal safety aboveeverything else, take the way that leads to itat whatever cost.This gives occasion to the two opening verses of this application.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Therefore all things whatsoever,…. These words are the epilogue, or conclusion of our Lord’s discourse; the sum of what he had delivered in the two preceding chapters, and in this hitherto, is contained in these words; for they not only respect the exhortation about judging and reproving; but every duty respecting our neighbour; it is a summary of the whole. It is a golden rule, here delivered, and ought to be observed by all mankind, Jews and Gentiles. So the Karaite Jews l say,

“all things that a man would not take to himself,

, “it is not fit to do them to his brethren”.”

And Maimonides m has expressed it much in the same words our Lord here does;

“all things whatsoever ye would that others should do to you, (says he,) do you the same to your brethren, in the law, and in the commandments:”

only there seems to be a restriction in the word “brethren”; the Jews, perhaps, meaning no other than Israelites; whereas our Lord’s rule reaches to all without exception, “all things whatsoever”

ye would that men should do to you, do ye even so to them: let them be who they will, whether brethren, or kinsmen, according to the flesh, or what not; “for this is the law and the prophets”: the sum of the law and the prophets; not the whole sum of them, or the sum of the whole law: but of that part of it which respects our neighbours. Remarkable is the advice given by Hillell n to one who came to be made a proselyte by him;

“whatsoever is hateful to thee, that do not thou to thy neighbour; , “this is all the whole law”, and the rest is an explication of it, go and be perfect:”

yea, this rule is not only agreeable to the law of Moses, and the prophets, but even to the law and light of nature. Aristotle being asked, how we ought to carry ourselves to our friends, answered o, as we would wish they would carry it to us. Alexander Severus, a Heathen emperor, so greatly admired this rule of Christ’s, that he ordered it to be written on the walls of his closet.

l R. Eliahu Addaret, c. 3. apud Trigland de sect. Karaeorum, c. 10. p. 166. Vid. Tzeror Hammor, fol. 146. 4. m Hilch. Ebel. c. 14. sect. 1. n T. Bab. Sabbat, fol. 31. 1. Maimon. in Misn. Peah, c. 1. sect. 1. o Diog. Laert. in Vit. Aristotel. l. 5.

Fuente: John Gill’s Exposition of the Entire Bible

The Sermon on the Mount.

      12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.   13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:   14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

      Our Lord Jesus here presses upon us that righteousness towards men which is an essential branch of true religion, and that religion towards God which is an essential branch of universal righteousness.

      I. We must make righteousness our rule, and be ruled by it, v. 12. Therefore, lay this down for your principle, to do as you would be done by; therefore, that you may conform to the foregoing precepts, which are particular, that you may not judge and censure others, go by this rule in general; (you would not be censured, therefore do not censure), Or that you may have the benefit of the foregoing promises. Fitly is the law of justice subjoined to the law of prayer, for unless we be honest in our conversation, God will not hear our prayers, Isa 1:15-17; Isa 58:6; Isa 58:9; Zec 7:9; Zec 7:13. We cannot expect to receive good things from God, if we do not fair things, and that which is honest, and lovely, and of good report among men. We must not only be devout, but honest, else our devotion is but hypocrisy. Now here we have,

      1. The rule of justice laid down; Whatsoever ye would that men should do to you, do you even so to them. Christ came to teach us, not only what we are to know and believe, but what we are to do; what we are to do, not only toward God, but toward men; not only towards our fellow-disciples, those of our party and persuasion, but towards men in general, all with whom we have to do. The golden rule of equity is, to do to others as we would they should do to us. Alexander Severus, a heathen emperor, was a great admirer of this rule, had it written upon the walls of his closet, often quoted it in giving judgment, honoured Christ, and favoured Christians for the sake of it. Quod tibi, hoc alteri–do to others as you would they should do to you. Take it negatively (Quod tibi fieri non vis, ne alteri feceris), or positively, it comes all to the same. We must not do to others the evil they have done us, nor the evil which they would do to us, if it were in their power; nor may we do that which we think, if it were done to us, we could bear contentedly, but what we desire should be done to us. This is grounded upon that great commandment, Thou shalt love thy neighbor as thyself. As we must bear the same affection to our neighbour that we would have borne to ourselves, so we must do the same good offices. The meaning of this rule lies in three things. (1.) We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable: the appeal is made to our own judgment, and the discovery of our judgment is referred to that which is our own will and expectation, when it is our own case. (2.) We must put other people upon the level with ourselves, and reckon we are as much obliged to them, as they to us. We are as much bound to the duty of justice as they, and they as much entitled to the benefit of it as we. (3.) We must, in our dealings with men, suppose ourselves in the same particular case and circumstances with those we have to do with, and deal accordingly. If I were making such a one’s bargain, labouring under such a one’s infirmity and affliction, how should I desire and expect to be treated? And this is a just supposition, because we know not how soon their case may really be ours: at least we may fear, lest God by his judgments should do to us as we have done to others, if we have not done as we would be done by.

      2. A reason given to enforce this rule; This is the law and the prophets. It is the summary of that second great commandment, which is one of the two, on which hang all the law and the prophets, ch. xxii. 40. We have not this in so many words, either in the law or the prophets, but it is the concurring language of the whole. All that is there said concerning our duty towards our neighbour (and that is no little) may be reduced to this rule. Christ has here adopted it into this law; so that both the Old Testament and the New agree in prescribing this to us, to do as we would be done by. By this rule the law of Christ is commended, but the lives of Christians are condemned by comparing them with it. Aut hoc non evangelium, authi non evangelici.–Either this is not the gospel, or these are not Christians.

      II. We must make religion our business, and be intent upon it; we must be strict and circumspect in our conversation, which is here represented to us as entering in at a strait gate, and walking on in a narrow way,Mat 7:13; Mat 7:14. Observe here,

      1. The account that is given of the bad way of sin, and the good way of holiness. There are but two ways, right and wrong, good and evil; the way to heaven, and the way to hell; in the one of which we are all of us walking: no middle place hereafter, no middle way now: the distinction of the children of men into saints and sinners, godly and ungodly, will swallow up all to eternity.

      Here is, (1.) An account given us of the way of sin and sinners; both what is the best, and what is the worst of it.

      [1.] That which allures multitudes into it, and keeps them in it; the gate is wide, and the way broad, and there are many travellers in that way. First, “You will have abundance of liberty in that way; the gate is wide, and stands wide open to tempt those that go right on their way. You may go in at this gate with all your lusts about you; it gives no check to your appetites, to your passions: you may walk in the way of your heart, and in the sight of your eyes; that gives room enough.” It is a broad way, for there is nothing to hedge in those that walk in it, but they wander endlessly; a broad way, for there are many paths in it; there is choice of sinful ways, contrary to each other, but all paths in this broad way. Secondly, “You will have abundance of company in that way: many there be that go in at this gate, and walk in this way.” If we follow the multitude, it will be to do evil: if we go with the crowd, it will be the wrong way. It is natural for us to incline to go down the stream, and do as the most do; but it is too great a compliment, to be willing to be damned for company, and to go to hell with them, because they will not go to heaven with us: if many perish, we should be the more cautious.

      [2.] That which should affright us all from it is, that it leads to destruction. Death, eternal death, is at the end of it (and the way of sin tends to it),–everlasting destruction from the presence of the Lord. Whether it be the high way of open profaneness, or the back way of close hypocrisy, if it be a way of sin, it will be our ruin, if we repent not.

      (2.) Here is an account given us of the way of holiness.

      [1.] What there is in it that frightens many from it; let us know the worst of it, that we may sit down and count the cost. Christ deals faithfully with us, and tells us,

      First, That the gate is strait. Conversion and regeneration are the gate, by which we enter into this way, in which we begin a life of faith and serious godliness; out of a state of sin into a state of grace we must pass, by the new birth, Joh 3:3; Joh 3:5. This is a strait gate, hard to find, and hard to get through; like a passage between two rocks, 1 Sam. xiv. 4. There must be a new heart, and a new spirit, and old things must pass away. The bent of the soul must be changed, corrupt habits and customs broken off; what we have been doing all our days must be undone again. We must swim against the stream; much opposition must be struggled with, and broken through, from without, and from within. It is easier to set a man against all the world than against himself, and yet this must be in conversion. It is a strait gate, for we must stoop, or we cannot go in at it; we must become as little children; high thoughts must be brought down; nay, we must strip, must deny ourselves, put off the world, put off the old man; we must be willing to forsake all for our interest in Christ. The gate is strait to all, but to some straiter than others; as to the rich, to some that have been long prejudiced against religion. The gate is strait; blessed be God, it is not shut up, nor locked against us, nor kept with a flaming sword, as it will be shortly, ch. xxv. 10.

      Secondly, That the way is narrow. We are not in heaven as soon as we have got through the strait gate, nor in Canaan as soon as we have got through the Red Sea; no, we must go through a wilderness, must travel a narrow way, hedged in by the divine law, which is exceedingly broad, and that makes the way narrow; self must be denied, the body kept under, corruptions mortified, that are as a right eye and a right hand; daily temptations must be resisted; duties must be done that are against our inclination. We must endure hardness, must wrestle and be in an agony, must watch in all things, and walk with care and circumspection. We must go through much tribulation. It is hodos tethlimmene—an afflicted way, a way hedged about with thorns; blessed be God, it is not hedged up. The bodies we carry about with us, and the corruptions remaining in us, make the way of our duty difficult; but, as the understanding and will grow more and more sound, it will open and enlarge, and grow more and more pleasant.

      Thirdly, The gate being so strait and the way so narrow, it is not strange that there are but few that find it, and choose it. Many pass it by, through carelessness; they will not be at the pains to find it; they are well as they are, and see no need to change their way. Others look upon it, but shun it; they like not to be so limited and restrained. Those that are going to heaven are but few, compared to those that are going to hell; a remnant, a little flock, like the grape-gleanings of the vintage; as the eight that were saved in the ark, 1 Pet. iii. 20. In vitia alter alterum trudimus; Quomodo ad salutem revocari potest, quum nullus retrahit, et populus impellit–In the ways of vice men urge each other onward: how shall any one be restored to the path of safety, when impelled forwards by the multitude, without any counteracting influence? Seneca, Epist. 29. This discourages many: they are loth to be singular, to be solitary; but instead of stumbling at this, say rather, If so few are going to heaven, there shall be one the more for me.

      [2.] Let us see what there is in this way, which, notwithstanding this, should invite us all to it; it leads to life, to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which, at the end of our way, should reconcile us to all the difficulties and inconveniences of the road. Life and godliness are put together (2 Pet. i. 3); The gate is strait and the way narrow and up-hill, but one hour in heaven will make amends for it.

      2. The great concern and duty of every one of us, in consideration of all this; Enter ye in at the strait gate. The matter is fairly stated; life and death, good and evil, are set before us; both the ways, and both the ends: now let the matter be taken entire, and considered impartially, and then choose you this day which you will walk in; nay, the matter determines itself, and will not admit of a debate. No man, in his wits, would choose to go to the gallows, because it is a smooth, pleasant way to it, nor refuse the offer of a palace and a throne, because it is a rough, dirty way to it; yet such absurdities as these are men guilty of, in the concerns of their souls. Delay not, therefore; deliberate not any longer, but enter ye in at the strait gate; knock at it by sincere and constant prayers and endeavors, and it shall be opened; nay, a wide door shall be opened, and an effectual one. It is true, we can neither go in, nor go on, without the assistance of divine grace; but it is as true, that grace is freely offered, and shall not be wanting to those that seek it, and submit to it. Conversion is hard work, but it is needful, and, blessed be God, it is not impossible if we strive, Luke xiii. 24.

Fuente: Matthew Henry’s Whole Bible Commentary

That men should do unto you ( ). Luke (Lu 6:31) puts the Golden Rule parallel with Mt 5:42. The negative form is in Tobit 4:15. It was used by Hillel, Philo, Isocrates, Confucius. “The Golden Rule is the distilled essence of that ‘fulfilment’ (5:17) which is taught in the sermon” (McNeile). Jesus puts it in positive form.

Fuente: Robertson’s Word Pictures in the New Testament

1) “Therefore all things whatsoever ye would,” (panta oun hosa ean thelete) “Therefore as many things whatsoever you all strongly wish,” or whatever you strongly will, sincerely desire from the heart; Here our Lord’s church Disciples were confronted with the Golden Rule — What it is and what it does for those who fulfill it, Luk 6:31.

2) “That men should do to you,” (hina poiosin humin hoi anthropoi) “in order that men may do to you,” the attitudes, dispositions, and deeds, you earnestly desire that men do to or show toward you all, Mr 12:28-34. Negatively, the idea is do not do anything in attitude, disposition or deed to anyone that you would not want him to do to you.

3) “Do ye even so to them:” (houtos kai humeis poiete autois) “You all do the same thing to them,” the things you would most desire that men would do to you. Take the lead, set the example, doing the same kind of deeds or showing that very attitude of kindness, compassion, respect, and charity, or care for and toward them, Joh 13:34-35; Rom 13:10.

4) “For this is the law and the prophets,” (houtos gar estin ho nomos kai hoi prophetai) “Because this is (the letter and spirit of) the law and the prophets;” This disposition, in practical or pragmatic living, is the essence of requirements of the law and prophets. In living the Golden Rule one fills the requirements or standards of The Law and the Prophets, Mat 5:43-48; Lev 19:18; Rom 13:8; Gal 5:14; 1Ti 1:5. Love is referred to by James as the Royal Law, Jas 2:8. The idea is that Divine and brotherly love rule the Iife of the true disciple. This is what is meant by Jesus, “I came not to destroy, but to fulfill,” Mat 5:17.

Fuente: Garner-Howes Baptist Commentary

Mat 7:12

. All things whatsoever you would wish The word therefore ( οὖν) is superfluous, as we often find such particles occurring, and without any addition to the sense, in detached sentences. (467) I have already said, that Matthew does not give here a single discourse, but a summary of doctrine collected out of many sermons. We must, therefore, read this sentence by itself. It is an exhortation to his disciples to be just, and contains a short and simple definition of what justice means. We are here informed, that the only reason why so many quarrels exist in the world, and why men inflict so many mutual injuries on each other, is, that they knowingly and willingly trample justice under their feet, while every man rigidly demands that it shall be maintained towards himself.

Where our own advantage is concerned, there is not one of us, who cannot explain minutely and ingeniously what ought to be done. And since every man shows himself to be a skillful teacher of justice for his own advantage, how comes it, that the same knowledge does not readily occur to him, when the profit or loss of another is at stake, but because we wish to be wise for ourselves only, and no man cares about his neighbors? What is more, we maliciously and purposely shut our eyes upon the rule of justice, which shines in our hearts. Christ therefore shows, that every man may be a rule of acting properly and justly towards his neighbors, if he do to others what he requires to be done to him. He thus refutes all the vain pretenses, which men contrive for hiding or disguising their injustice. Perfect justice would undoubtedly prevail among us, if we were as faithful in learning active charity, (if we may use the expression,) as we are skillful in teaching passive charity. (468)

For this is the law and the prophets Our Lord does not intend to say, that this is the only point of doctrine laid down in the law and the prophets, but that all the precepts which they contain about charity, and all the laws and exhortations found in them about maintaining justice, have a reference to this object. The meaning is, that the second table of the law is fulfilled, when every man conducts himself in the same manner towards others, as he wishes them to conduct themselves towards him. There is no need, he tells us, of long and involved debates, if this simplicity is preserved, and if men do not, by inordinate self-love, efface the rectitude which is engraven on their hearts.

(467) Greek proverbs, even when exhibited in a detached form, are frequently introduced by ἀλλὰ and γὰρ, and similar particles, instances of which must be familiar to the classical reader. ̔Αλλ ᾿ οὐ τὸ μέγα ευ ἐστι, τὸ δὲ εὖ μέγα. “But not what is great is excellent, but what is excellent is great.” ́̔Ινα γὰρ δέος, ἔνθα καὶ αἰδὼς” For where fear is, there also is shame.” Πόνος γὰρ ὡς λέγουσιν, εὐκλεϊης, πατὴρ. “For labor, as they say, is the father of glory. The fact chiefly to be noticed here is, that such particles came to be regarded as a part of the proverb, and were hardly ever separated from it: though their use must originally have been elliptical, like that of γὰρ, which opens many a reply in Greek dialogues. — Ed.

(468) “ Si nous estions aussi bons disciples a prattiquer la charite active (si ainsi faut dire) comme nous sommes subtils docteurs a prescher la charite passive.” — “If we were as good scholars in practising active charity, (if I may so express it,) as we are dexterous instructors in preaching passive charity.”

Fuente: Calvin’s Complete Commentary

F. THE DANGERS FACING THE WISE AND GODLY MAN (Mat. 7:1-27; Luk. 6:37-49)

4. THE DANGER OF MISSING GODS TRUE STANDARD OF CONDUCT.

TEXT: 7:12

12. All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.

THOUGHT QUESTIONS

Is the Golden Rule a practical ethical principle in this modern, competitive world? What mates you think so?
Can you think of any exceptions that should be taken to this rule? That is, are there any qualifications that you would make to it or any limitations to its practical application?
What is the difference, if any, between the Lords version of the Golden Rule and this maxim: What you do not want done to you, do not to others?

What is the relationship, if any, between the Golden Rule and the two greatest commandments of the Law? (Cf. Deu. 6:5; Lev. 19:18)

What is the contextual relationship of this verse to the larger argument on judging ones neighbor?

PARAPHRASE

Therefore, whatever you desire that others do for you, you must do so for them, since this is the teaching of both the Law and the prophets.

SUMMARY

The essence of all OT morality may be summed up thus: as you judge another, put yourself in his place as he stands before you. Decide what course of action would be in your best interest, if he were to do it to you. Then, returning to your own decision toward him, make it on that basis and carry it out.

NOTES

Mat. 7:12 This verse, although often connected and printed with the preceding paragraph (Mat. 7:7-11), is a separate idea and advances Jesus’ thought another complete step as He discusses the general subject of right judgment. Here the Lord offers a handy rule for thumb for judgment of our own behavior toward others. This Golden Rule lays the practical groundwork for an intelligent application of the second commandment (Mat. 22:39-40). In fact, Luke (Luk. 6:31) records the Golden Rule in connection with the section on loving ones enemies, thus putting it in the middle of Mat. 5:43-48. There is no plausible reason why Jesus could not have repeated the Golden Rule in two separate connections in the Sermon: once, to introduce it as the

practical expression of love (Luk. 6:31) and again, to

apply it in the field of judging oneself and others (Mat. 7:12).

NOTE: Both Matthew and Luke record such verbal repetitions. Luke (Luk. 6:27; Luk. 6:35) repeats: Love your enemies, do good . . . Matthew (Mat. 7:16; Mat. 7:20) repeats: You will know them by their fruits. Thus, it is not impossible to conceive that Jesus should have repeated the Golden Rule in different applications, although with the same intent to explain the implications of love.

The Golden Rule is but another way, then, of saying Love your neighbor as yourself, and, as such, is but the positive force that activates Jesus’ second great commandment. (Cf. Mat. 22:39-40; See notes on Mat. 5:43-48) If so, the Golden Rule, to have any meaning, justification and sufficient motivation, cannot be divorced from the love we hold for God (Mat. 22:37-38), expressed in the first great commandment. Only as the Golden Rule is regarded as the summation of revealed religion, i.e. interpreted and applied as the summary of the ethics of the Law and prophets, does it have real value and power, according to Jesus. (Cf. Rom. 12:10; Rom. 13:8-10; Gal. 5:14; Jas. 2:8)

The genius of our Lord is expressed in these simple words of this Rule. To the systematic theologians, the message of Jesus must be frustratingly simple, because He makes no effort to be exhaustive in stating and applying His great propositions. Jesus could have given the last word from heaven on each and every imaginable possibility regarding human relations and individual conduct. The resultant authoritative word of the Lord would be a veritable library of Christian laws which would discourage the potential disciple and exhaust the finest efforts of the most zealous scholars, and no Christian could ever be sure of remembering all that Jesus said on any one single case. But Jesus relieved the necessity for such an exhaustive and exhausting statement of all the intricacies of human behavior by giving this simple, all-inclusive guide to conduct that can be applied in any society and in any era of human history.

It has been noted by many scholars that a maxim similar to the Golden Rule is to be found among the teachings of some of the worlds greatest sages. This fact has been interpreted by some to mean that Jesus rule is not so original and unique after all. A closer examination of that maxim, however, reveals its typically human origin because it rises no higher than those reflective men themselves. Among the western philosophers, there was Socrates and Aristotle among the Greeks; among the oriental sages, Buddha and Confucius; among the Jews the great Hillel. Basically, these all had said: What you would not have done to yourself, do -not do to others. But this is merely the dictum of selfishness, the expression of an egotistic prudence that withholds injury from another lest the other return the injury. This negative statement is not so foreign to the calculating done by the selfish, because it is easily arrived at by anyone who must come to terms with his society in order to protect himself out of self-interest.

Another expression of selfishness that sometimes appears in connection with this Golden Rule is that mental calculation which practices Jesus words with an ulterior motive: Whatever you would that men should do unto you, do ye even so unto them, so that they will be kindly disposed to do unto you what you wanted in the first place. This beastly egotism finds no support in Jesus meaning, for consideration of others, not self, is His intention.

For all our sincerity and knowledge of human nature, many times we are ignorant and confused as to where our duty lies. But if we would really love and serve our neighbor as ourself, we will have to learn to put ourselves in his place. Or, as Marshall (108) puts it, we must have a sympathetic imagination in order to visualize what we must do for him. This mental changing of places has a way of clearing away our prejudices and selfishness which keep us from seeing our objective duty toward him.

Do unto others. Jesus demands positive social action. He has no use for that self-complacency which is harmless, negative goodness that does nothing wrong, but never does any good either. To Jesus, omission to be helpful is sin! (Cf. Luk. 10:37-39; Jas. 4:17) Jesus can acknowledge no ethic as genuine that does not inspire a man to be useful or of positive benefit to his fellows. Therefore, Jesus positive dictum commissions us to get busy! We must express to our neighbor all that good that we would have him express to us.

To us, the final test of our actions and motives is not What would Jesus do? because that test too often devolves into an ignorant hypothesis contrary to fact. The more practical test of our social motivation is our own desire to be treated well. Jesus commands us to exchange positions with our neighbor and do for him in his position what we would have him do for us in ours. And, to our surprise, we have discovered what Jesus would have done in our case. But we arrived at this conclusion, not by supposition of what He might have done, but by application of His Rule which determines what we should do.

This handy little rule is not a mere ethical device which happily resolves all social problems, for later Jesus reveals that we will be judged on this rule alone. (Cf. Mat. 25:31-45; cf. Joh. 5:29; Rom. 2:6-11; Jas. 1:22-27; Jas. 2:14-17; 1Jn. 5:14-17)

FACT QUESTIONS

1.

What is the connection of the Golden Rule to the general contextual topic -of judging ones neighbor, be he afflicted with a mote in the eye, or be he a dog or a swine, or a false prophet, or a self-deceived disciple?

2.

What is the connection of the Golden Rule with the larger context of the entire Sermon on the Mount?

3.

In what connection does Luke bring up the Golden Rule? How does this application of it in that way help us to understand its meaning and application, even as introduced by Matthew?

4.

Is the Golden Rule unique to Christianity as an ethical rule of conduct? What parallels to it are there in other ethical systems or religions?

5.

Are there any significant differences between the Golden Rule, as Jesus stated it, and the parallels seen in these other systems? If so, of what importance are these differences?

6.

In what sense is the Golden Rule the Law and the prophets? What is meant by the phrase the Law and the prophets?

7.

Cite other NT teaching which further illustrates or amplifies Jesus rule of conduct given in the Golden Rule.

Fuente: College Press Bible Study Textbook Series

(12) Therefore . . . whatsoever.The sequence of thought requires, perhaps, some explanation. God gives His good things in answer to our wishes, if only what we wish for is really for our good. It is mans highest blessedness to be like God, to be perfect as our Father in heaven is perfect, and therefore in this respect too he must strive to resemble Him. The ground thus taken gives a new character to that which otherwise had already become almost one of the common-places of Jewish and heathen ethics. Perhaps the most interesting illustration of the former is the well-known story of the Gentile inquirer who went to Shammai, the great scribe, and asked to be taught the law, in a few brief words, while he stood on one foot. The Rabbi turned away in anger. The questioner then went to Hillel, and made the same demand; and the sage turned and said, Whatsoever thou wouldest that men should not do to thee, that do not thou to them. All our law is summed up in that. And so the Gentile became a proselyte. A like negative rule is quoted by Gibbon (Decl. and Fall, c. liv., note 2) from Isocrates, not without a sneer, as if it anticipated the teaching of the Christ. The nearest approach to our Lords rule is, however, found in the saying ascribed to Aristotle, who, when asked how we should act towards our friends, replied, As we would they should act to us (Diog. Laert., v. 1, 21). All these, however, though we may welcome them as instances of the testimonium anim naturaliter Christian (as Tertullian calls it), are yet wanting in the completeness of our Lords precept, and still more do they fall below it in regard of the ground on which the precept rests, and the power given to perform it. Yet even here, too, there is, of necessity, an implied limitation. We cannot comply with all mens desires, nor ought we to wish that they should comply with ours, for those desires may be foolish and frivolous, or may involve the indulgence of lust or passion. The rule is only safe when our own will has been first purified, so that we wish only from others that which is really good. Reciprocity in evil or in folly is obviously altogether alien from the mind of Christ.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Therefore Inasmuch as you expect to be well treated by your heavenly Parent, as your children are well treated by you, generalize this rule of reciprocity. Benefit not only your children, as you would be parentally benefited; but treat all as you would be treated.

That is, whatsoever, as a fair and righteous man, ye would have from others, that do to others. What you feel would be right for you in their place, that concede ye to them in their own place. Make their case your own, and think what you could then fairly demand. Law and the prophets Our Saviour does not claim this to be a new, but an old rule. It is a condensation of the principles of the Old Testament. It is a divine ratification of the law written upon the human heart. It has been repeatedly expressed by various moralists in different ages with more or less completeness. It is, indeed, the central axiom of right, the divine concentration of human morality, the test of social justice, the truly GOLDEN RULE.

Fuente: Whedon’s Commentary on the Old and New Testaments

All things therefore whatever you would that men should do to you,

Even so do you also to them,

For this is the law and the prophets.

‘Therefore.’ This connecting word makes clear the connection of this verse, both with the previous verses, and with the whole of the central part of the Sermon commencing at Mat 5:17. For by fulfilling this verse they will be fulfilling all God’s manward commandments, and it is made possible for them because they have received the drenching of His Spirit and have entered into the Messianic age. (Compare how Mat 7:6 also applied to the local context and to the wider context, as did Mat 5:48).

Note that the ‘therefore’ indicates that it is precisely because they can expect to receive God’s good things that they can consider living such a life, and by doing so fulfil all that Jesus has been commanding them, just as it is because we have received the crucified and risen Christ that we also can do so (Rom 6:4; Gal 2:20).

Here Jesus is claiming that He is summing up the demands of the Law and the Prophets in respect of behaviour towards others in terms of ‘doing to men what we would wish them to do to us’ (compare Mat 22:40 where they are to love their neighbours as themselves, in accordance with Lev 19:18). He is saying that this is what the Law really intended. But even these words can be interpreted in different ways. We can action them either actively or passively (positively or negatively). It is the whole context of the Sermon that indicates that we have to interpret them actively, and it is that that is the main difference between the disciple of Jesus and the moral person who, while agreeing with the principle, puts a limit on how far he or she is willing to go.

Consideration of these words almost always solve any moral dilemma that we may have when facing difficult decisions. For while we certainly have to remember the differences between ourselves and others, if our aim is to behave towards them in the same spirit as we would wish them to behave towards us we will not go far wrong. But Jesus does not intend us just to stop there. He is declaring that we must positively look around for the good that we can do (while not on the other hand simply making ourselves a nuisance. We must not unnecessarily impose on people with our good works).

It is true that the basic idea behind these words is found in many cultures, but never as spoken quite so positively, without refinement, as here, and especially as here they must be interpreted in the light of the Sermon. They are to be seen as promulgating the total self-giving revealed in it. Thus the oft-cited and thoughtful words of Rabbi Hillel, ‘What is hateful to you, do not do to anyone else. This is the whole Law, all the rest is commentary’, which Jesus may well have meditated on and expanded on here, would not if followed in the way that most people would see it, go as far as Jesus wants us to do here. It is one thing not to behave badly towards others, it is quite another to behave positively towards them in every way. Many in Mat 25:35-40 had done no positive harm to Christ’s ‘brothers’, but they still came under His condemnation, because they had done nothing. He makes clear that it was positive action alone that revealed the true disciples. And what stands out in Jesus’ statement here is that same demand for positive action.

However, in the end the words can only take us so far. It is how we apply them that makes all the difference. And here Jesus is requiring us to apply them to the uttermost as He did Himself. He is expecting His followers to make huge positive contributions towards the needs of the world. For the words are not there to be admired, or philosophised over, but to be obeyed.

Fuente: Commentary Series on the Bible by Peter Pett

The Golden Rule:

v. 12. Therefore, all things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the prophets.

Here is a summary which embraces in one short sentence all the admonitions to charity that are found in the entire sermon, all that is laid down in the sacred writings with regard to the behavior of men toward each other. As God’s goodness is bountiful toward all men, so shall men pattern their conduct after this example, applying it in all their dealings, brother toward brother, in a full measure of generosity. If this rule were always followed, perfect peace, love, and harmony would obtain in the world. “With these words He closes His teaching, done in these three chapters, and gathers it in a small bundle, in which any one may surely find it, and every one put it into his bosom and keep it well. And it is surely a fine manner of doing which Christ here affects that He uses no other example than ourselves. He thus brings His commandment so near to us that it could not be brought any nearer, that is, into our heart, body, and life and into all our members, that no one need run far after it, but thou thyself art thy Bible, master, doctor, and preacher. Thou hast so many preachers, many a business, ware, tool, and other instrument in thy house and yard. That cries loudly against thee: My friend, deal with me toward thy neighbor as thou wouldest have thy neighbor act toward thee with his possessions. And the best thing in this passage is that He does not say: Other people shall do it to you, but: You shall do it to other people. For everyone likes that, when others do good to him. But some say: I would surely also do what I should, if other people would first do so to me. But this verse says thus: Thou shalt begin and be the first one, if thou wilt have other people act thus to thee; and if they will not, yet do thou do it. He that wishes to be pious may not be hindered by other people’s example. Thou mayest, then, by thine example, move people to do thee good in return, also those that formerly did evil to thee.”

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 7:12. Therefore, all things, &c. The , Therefore, is by no means a mere expletive in this passage, for there is a force in the connection beyond what has been generally observed. Because our Saviour was referring his hearers, observes Macknight, to what passed within themselves, he took occasionto engraft upon those feelings one of the noblest, plainest pieces of morality, which Doddridge thus connects with the preceding verses: “Being animated, therefore, by his goodness, study to express your gratitude for it, byyour integrity and kindness to your fellow-creatures; and take it as a most sacred rule, All things, &c. Treat men in every instance just as you would think it reasonable to be treated by them, if you were in their circumstances, and they in yours; for this is in effect the summary and abstract of all the humane and social virtues recommended in the moral precepts of the law and the prophets, and it was one of the greatest ends of both to bring men to this humane [divine] and equitable temper: I say one of the greatest, that this may be reconciled with our Lord’s declaring the love of God to be the first and great commandment, ch. Mat 22:37-38. And it is indeed a most absurd and fatal error to imagine, that the regulation of social life is the only end of religion.” We may just observe, that this precept, which includes in it the rules of equity, justice, and even of charity, was familiar to the Jews, and one of theirmaxims. See Tob 4:15. And a similar precept has been delivered by several heathens writers; many quotations from whom the reader will find by referring to Grotius and Wetstein on the place. Thus far proceeds the doctrinal part of the sermon: the exhortation to practise it begins at the next verse. See Bengelius. The reader will find in Bishop Atterbury and Dr. Evans’s Discourses the sense, reasonableness, and use of this golden law illustrated in a manner which deserves the most attentive perusal.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 7:12 . At this point Jesus takes a retrospective glance at all that He has been saying since Mat 5:17 , beginning with Moses and the prophets, concerning our duty to our neighbour, but introducing, indeed, many other instructions and exhortations. But putting out of view such matters as are foreign to His discourse, He now recapitulates all that has been said on the duties we owe to our neighbour, so that points back to Mat 5:17 . The correctness of this view is evident from the following: , etc., from which it further appears that does not merely refer back to Mat 5:1-5 (Kuinoel, Neander, Baumgarten-Crusius). As Luther well observes: “With those words He concludes the instructions contained in those three chapters, and gathers them all into one little bundle.” Fritzsche is somewhat illogical when he says that generalizes the conclusion from , which proposition, however, was a mere lemma . Ewald thinks that Mat 7:12 is here in its wrong place, that its original position was somewhere before , Mat 5:44 , and might still be repeated after Mat 5:48 ; according to Bleek and Holtzmann, founding on Luk 6:31 , its original position was after Mat 5:42 . But it is precisely its significant position as a concluding sentence, along with its reference to the law and the prophets, that Luke has taken away from it. Comp. Weiss. On , see note on Luk 6:31 .

] not for , as if the matter were merged in the manner (de Wette), but in such a manner, in this way , corresponding, that is, to this your .

The truth of this Christian maxim lies in this, that the words , etc., as spoken by Jesus, and, on the ground of His fulfilment of the law ( ), which presupposes faith in Him, can only mean a willing of a truly moral kind, and not that of a self-seeking nature, such as the desire for flattery.

, etc.] for this is the sum of moral duty , and so on.

For parallels from profane writers, see Wetstein; Bab. Schabb . f. 31. 1 : “Quod tibi ipsi odiosum est, proximo ne facias; nam haec est tota lex.” But being all of a negative character, like Tob 4:15 , they are essentially different from the present passage. For coincidences of a more meagre kind from Greek writers, see Spiess, Logos Spermat . p. 24.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1330
THE DOING AS WE WOULD BE DONE UNTO

Mat 7:12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.

GOD is graciously pleased on some occasions to take those things which are good in men, for the purpose of illustrating his own ineffable and unbounded goodness. There is scarcely to be found a mother so destitute of feeling as to forget her sucking child, and not to have compassion on the son of her womb. Such a monster, says God, may be found: yet will not I forget thee [Note: Isa 49:15.]. So, in the words before the text, we are told, that, evil as men are, there exists not a father so cruel as to give his child a stone or a serpent, when importuned by him for the food that is necessary for his subsistence: from whence this inference is made; How much more shall your heavenly Father give good things unto them that ask him. Such inferences are just and legitimate to a certain extent: but they must not be pressed too far. We must not presume to argue, as many infidels have done, that because a benevolent man would not punish his enemy to all eternity, therefore God will not: for there is no parallel between the cases; nor are Gods actions to be measured by such a standard: his written word will be the rule of his procedure; and all conclusions that contradict that, will prove delusive at the last. But though we cannot always argue from what man would do to what we may expect from God, we may safely, and in all cases, infer, from the superabundant goodness of God to us, the obligation which lies on us to exercise all possible degrees of kindness to our fellow-creatures. To this thought we are led by the connexion in which our text stands with the preceding verses. The words we have just read to you are an exhortation founded on the preceding representation of the Divine goodness: and certainly the argument is exceeding strong: for, if God in any case condescends to make our good actions a rule of conduct to himself, much more should we make the unbiassed convictions of our own minds the rule of our conduct towards all.

The direction that is here given us, is as important as any in the whole sacred volume. We shall endeavour to point out,

I.

Its import

It is almost dangerous to attempt an elucidation of so plain a command, lest we only obscure, whilst we endeavour to explain it. But it is obvious that something must be supplied, in order to guard against the misconstructions which a caviller might put upon the words. The fact is, that all people do of themselves supply what is wanting in them, without being conscious that the sense which they affix to the words is the result of their own judgment, and not the strict meaning of the words themselves. I say there are two limitations which all people do, though unconsciously, assign to the words, and without which they would not be a just rule of conduct to any man: and these are,

1.

That we must exchange situations, as it were, with the person towards whom we are about to act

[It would be absurd to say, that we must actually conduct ourselves towards all people precisely as we would wish them to act towards us. There are a thousand menial services, which the more opulent part of the community must have done for them, and which it would be folly and madness in them to go and do for others [Note: Though there are many kind offices which the rich may perform for the poor, there are many which, though required by themselves, they cannot do for others.]. Besides, there are duties arising out of the very situations we hold; and which are not duties to any, except to persons who are so circumstanced. Those, for instance, who are in authority, as rulers, or parents, or masters, are not called to obey their inferiors, because they desire to be obeyed by them. Were we therefore to construe the command without any limitation, we must break down all the distinctions in society, and set aside all the duties which God himself has connected with them. To prevent this, we must suppose the person to be in our situation, and ourselves in his; and then consider, what we should desire and expect from him. If, for instance, we be in authority, we should ask ourselves what treatment we should desire and expect, if we were in the place of our inferiors; and then we should act with all the kindness and condescension towards them, that we, in a change of circumstances, should expect at their hands.]

2.

That we must make, not our inclination, but our judgment, the rule of our conduct

[It is not sufficient to change places with the person towards whom we are about to act. For, if we put ourselves in the situation of a poor man, we might wish our rich neighbour to divide his property with us: but this is no reason why we should go and act thus: the thing is unreasonable in itself: and, however we might wish it, we should not for a moment think that justice or equity required it. So, if we were to put ourselves in the place of a convicted felon, we might wish the judge not to put the laws in force against us: but that is no reason why we, if sitting in the place of judgment, should not enforce and execute the laws against others. We must not consider so much what we might wish in such circumstances, as what we should, after full and impartial consideration, think right. We should think it right that the judge should investigate our cause with care, and make his decision with equity; and, on the whole, should lean to the side of mercy rather than of severity: but we could never persuade ourselves that felons should be permitted to violate the laws with impunity; because that would render the peaceful members of society a prey to every daring ruffian. It is evident then that we must call in the aid of judgment, and regulate our conduct according to its deliberate and unbiassed dictates.

With the help of these two remarks, we shall be in no danger of misinterpreting the rule before us. Indeed these limitations are so obvious, that, as we said before, they are unconsciously supplied even by the most ignorant of mankind: so that we might have waved all mention of them, if it had not been expedient to mark with precision the limits, which, though generally acknowledged, are but indistinctly seen. In a word, the rule is this: We must consider in all cases what we, under a change of circumstances, should think it right for another to do unto us; and that must be the rule of our conduct towards him.]
Having thus considered the import of the rule, we proceed to shew,

II.

Its excellence

A greater encomium cannot be passed upon it than is in the words before us: This is the law and the prophets. But what is implied in this commendation? and what are those particular excellencies which it holds up to our view? It intimates, that the rule is eminently distinguished for the following properties:

1.

It is concise

[The law and the prophets constitute a very large volume; to become well acquainted with which in all its parts, requires no little expense, both of time and labour. But, vast as its circumference is, its lines all meet in this rule, as in their common centre. We speak not indeed of the doctrinal part of this volume, but of the preceptive. This limitation, like those before mentioned, is necessarily implied, though not expressed: and, if we do not bear it in mind, we shall pervert this best of principles into an occasion of the most destructive error. The law and the prophets have a twofold use; first, to testify of Christ as the ground of our hopes [Note: Rom 3:21-22.]; and next, to state the law as the rule and measure of our duties [Note: Mat 22:40.]. To understand the commendation given to this rule as extending to the law and the prophets in the former sense, would annihilate the whole Gospel, and make the death of Christ of no avail. We must therefore understand our Lord as speaking of the law and the prophets only so far as they contain a rule of life. Moreover, when speaking of them expressly in this view, he comprehends the law under two great commandments, The love of God, and The love of our neighbour; and then he adds, On these two commandments hang all the law and the prophets [Note: Mat 22:36-40.]. But it is only to this second commandment that the rule in our text refers; and consequently, when we speak of the rule as comprehending the law and the prophets, we must be considered as limiting our assertion not only to the preceptive part of the law, in opposition to the doctrinal, but to that part of the preceptive code which contains our duty to our neighbour. Let it be remembered, however, that there is not a page of the sacred volume which is not replete with instruction upon this point; and that this short sentence in my text is a summary of the whole.

Now if, on every occasion, we had to search the sacred volume for some precept directly to our point, the opportunities of acting would be passed before we had found such a direction as would be satisfactory to our minds. This would be the case even with those who were most conversant with the sacred writings, and much more with those whose time is almost entirely occupied with temporal concerns. But behold, here is a summary, so short, that it is easily remembered; so simple, that it is easily understood; so suited to all occasions, that it is easily applied, by any person, and at any time. Methinks this rule, to a Christian, is like the compass to a mariner. Were the master of a ship destitute of any means of directing his vessel, except those afforded him by the heavenly bodies, he might often be steering a very different course from that which he designed to take: but, by the help of the compass, the most illiterate sailor may know which way to steer: that little portable contrivance will direct him, whether by day or night, whether in a calm or tempest, and that too in every climate under heaven. Precisely thus it is with the Christian: there would be many times and occasions, when, if destitute of this rule, he would not know how to conduct himself aright: but, by the help of this, the most ignorant cannot lose his way: his path in every situation is made plain by it; and the way-faring man, though a fool, shall not err therein [Note: Compare Isa 35:8. with Pro 8:9 and Hos 14:9.; and mark the difference between those who have, and those who have not, the compass.].]

2.

It is comprehensive

[The law and the prophets contain directions proper for every person, in every rank, under every situation and circumstance in which he can possibly be placed. Nor is this rule at all less extensive: it will direct the king on his throne no less than the meanest subject in his dominions. There is not any single act, relating either to justice and equity, or to kindness and charity, or even to common decency and civility, which it does not equally embrace, and for which it does not provide a sufficient directory.
Under the Jewish dispensation, the high-priest had an opportunity of ascertaining the mind and will of God by means of his breast-plate. What the Urim and Thummim was, or how it conveyed information to the high-priest, is not positively known: but that God did make use of it in some way to convey to him the knowledge of his will, is certain: nor was there any subject whereon God would not have given him instruction, if he had sought it in a becoming manner. Now we are repeatedly told in the New Testament, that all true Christians are both kings and priests unto God: and one of the most distinguished privileges which, as Christians, we enjoy, is a liberty of access to God, every one of us for ourselves, without the intervention of any human being; and a permission to seek direction from him on every occasion. And has not God furnished us with the Urim and Thummim? Yes, he has: this very rule he has given us to carry, as it were, upon our breasts, that it may instruct us in every part of our duty. We may say respecting it, as Moses says of the Gospel salvation, we need not go up to heaven, to bring it down from above, nor descend into the deep, to bring it up from beneath; but the word is nigh us, even in our mouth and in our hearts [Note: Compare Deu 30:11-14. with Rom 10:6-9.]. Wherever we are, we need only set ourselves in the presence of God, and, with humble supplications to him, inspect our own bosoms, to see what light this rule will afford us; and we shall assuredly be guided in the right way. Whether we be rich or poor, learned or unlearned, and whether the subject be more or less important, no difference shall be made: if the point relate to states and kingdoms, or if it concern only the smallest branch of moral duty to an individual, it shall equally be made known to us: and if, after that, we err, the error will not proceed from any defect in the rule itself, but from a want of a more perfect discernment of it, or a more just application of it to the point before us.]

3.

It is complete

[What can be added to the law and the prophets to make them more complete? Vain would be the attempt either of men or angels to find in them one single flaw or defect: for whilst they comprehend every species of duty, they supply at the same time every motive for the performance of it: The word of the Lord is perfect. The same may be said also of the rule before us. No created wisdom can improve it: no man can find in it any thing either superfluous or defective. Its comprehensiveness and conciseness we have before spoken of: and we may now notice, what indeed still more clearly displays its excellence, its singular operation on the human mind, not merely as a light to direct us in the path we should go, but as an incentive to us to walk in it.
The mode in which this rule operates upon us is this: it takes the most corrupt principle of the human heart, even that root of bitterness from whence every species of injustice springs; it suspends all the operations of that principle on the side of evil, and constrains it to become a powerful advocate of virtue. Selfishness is the real source of all those evils and calamities which men bring on each other. It is to this principle that we must trace the wars of contending nations, the discord of families, the injustice, the fraud, and all the other evils that are found in the transactions of individuals. From this principle it is, that men are universally disposed to expect too much, and to concede too little. Now this rule, requiring us to put ourselves in the place of him towards whom we are about to act, cuts off at once all scope for the exercise of this principle in our own cause, and enlists it into the service of our neighbour: thereby inclining us as much to favour him, as it would otherwise have inclined us to benefit ourselves: at the same time it marks so strongly the reasonableness of true benevolence, as makes us abhor the thought of acting in opposition to it. I may further add too, that whilst this rule operates thus as a stimulus to virtue, a consciousness of having acted agreeably to it is one of the richest rewards that man can enjoy on earth: if a man fail of accomplishing his benevolent purposes, he has a recompence in his own bosom from a sense that he has acted right himself: and, if he attain his end, he has double recompence, the testimony of a good conscience, and the joy of seeing that he has not laboured in vain. Say then, whether this be not justly called the golden rule? Surely, whether we consider the mode of its operation, or its peculiar efficacy, or the delight that invariably proceeds from conforming to it, its value is inestimable: nor can any terms be too strong in commendation of it.]

From this subject we may learn,
1.

The scope and intent of true religion

[It is surprising what a jealousy prevails in the minds of men with respect to this. Talk of religion, and especially of Christ, and of the righteousness which is of God by faith in him, unto all, and upon all them that believe; and a doubt immediately arises, whether you are not an enemy to good works: this is declared to be the proper tendency of such sentiments; and all manner of stories are raked together to countenance the idea. As for those who deny that the law and the prophets testify of Christ, and point him out as the only source of righteousness and strength [Note: Rom 10:4. Isa 45:24. Jer 23:6.], we shall leave them to settle the matter with the Apostle Paul, and with the standard writings of the established Church. We shall at present notice those only who are so fearful about the interests of morality. Now we assert, that, however strongly the doctrine of justification by faith be maintained from the law and the prophets, no man that pays the smallest deference to their testimony can fail to insist upon good works. When we read in one part, that the love of God and of our neighbour are the two great commandments, on which hang all the law and the prophets; and in another part, that the doing as we would be done unto, is (in substance) the law and the prophets; we are amazed that any human being should be found, who denies the necessity of good works; or that people should be so credulous as to impute this sentiment to all who embrace the doctrine of salvation through a crucified Redeemer. Let the matter be investigated: let it be seen whether Paul was an enemy to good works; whether the great body of our English Reformers were enemies to good works: let us examine the writings of those who now uphold the same doctrine, and see whether they neglect to inculcate and encourage good works. Truly, if people were not blinded by prejudice, they would see that one half at least of the obloquy that falls upon those who are contemptuously called Evangelical, is on account of the strictness of their lives and the holiness of their deportment. But, waving all these considerations, this at least is plain, that, whatever fault there may be in any set of men, the law and the prophets stand unimpeached: they, with one voice, require submission to the golden rule, and make the practice of that to be an indispensable test of mens regard for their testimony. Let this then sink down into our ears; let it be remembered, that the very Scriptures, which inculcate most forcibly the doctrine of salvation by faith in Christ, inculcate also a most exalted morality. The Gospel never did, nor ever will, bring any person to salvation in the way of sin; it is in the way of holiness only, and of a very exalted degree of holiness too, that any man can attain the salvation of the Gospel. Not that holiness will save him; it is the blood and righteousness of Christ that saves him: nevertheless it is an universal and unalterable truth, that without holiness no man shall see the Lord. May God write that truth on the hearts of such as disregard good works, (if any such there be,) and especially on the hearts of all who set themselves against the doctrines of salvation through unfounded prejudices against them, as being of a licentious tendency!]

2.

The effect and benefit of true religion

[This is not to be looked for in the professions, but in the practices of men; yet not in the practice of some easy duties, such as those of generosity and kindness, but in an universal and habitual attention to the rule before us. Where Christian principles have their full operation on the mind, there this rule will be established in the heart, and be exhibited in the life. Take the conduct of the early converts to Christianity; and there you will see the precise change of which we are speaking: and their situations being peculiar, they carried the principle to the extent of selling all their possessions for the support of their poorer brethren. A still more wonderful instance we see in the Apostle Paul, who, from the time of his conversion to Christianity, was willing to do or suffer any thing whereby he might facilitate the progress of the Gospel in the world. Knowing the advantages which, as a Christian, he enjoyed, he was willing even to lay down his own life, if by so doing he might bring others to a participation of them. The same change is still accomplished in the world; only it is less visible; the circumstances of the Church not calling for such a manifest display of it, and the measure of divine grace now enjoyed by the saints being, it is to be feared, more scanty than at that period. But can any one see the effects of religion, even as it is now exhibited, and not confess its excellence? Wherever it prevails, it establishes both in the heart and life this amiable principle: it brings men to do as they would be done unto. Suppose for a moment that one single man, the present disturber of the universe [Note: This referred to Buonaparte, in 1810.], were impressed aright by the Gospel of Christ, and brought under the influence of this principle, how many thousands and even millions of the human race would have reason to rejoice! And, if that principle were universally prevalent, what happiness would pervade the world! Such then is the effect, and such the benefit of true religion. It only remains that we urge you all to cultivate this principle. Let it not be said of any of you, He talks of faith in Christ, but he is covetous, dishonest, passionate, vindictive. Let love reign in your hearts; and whilst you profess yourselves to be trees of righteousness, of the Lords planting, let the tree be known by its fruit.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

This golden rule needs no comment. Oh! that all the followers of the Lord JESUS made it their rule with all men. It is said of one of the heathen emperors, Alexander Severus, that he was so great an admirer of this maxim, that he caused it to be written for public use, and often mentioned it in honor of Christ and the Christian religion. What a reproach to Christians who act not up to it!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

Ver. 12. Therefore all things whatsoever ye would, &c. ] q.d. To wind up all in a word (for it would be too tedious to set down each particular duty), let this serve for a general rule of direction in common conversation, and mutual interdealings one with another: “Whatsoever ye would that men should do to you, do ye even so to them.” This is the royal law, the standard of all equity in this kind, a sealed weight and rule, according to which we must converse with all men. Severus the emperor had this sentence of our Saviour often in his mouth; and commanded it to be proclaimed by the crier, whensoever he punished such of his soldiers as had offered injury to others. For there is no doubt (saith Mr Calvin upon this text) but that perfect right should rule among us, were we but as faithful disciples of active charity (if we may so speak) as we are acute doctors of passive charity did we but love our neighbour as ourself. Charity (it is true) begins at home in regard of order, but not in regard of time; for so soon as thou beginnest to love thyself, thou must love thy neighbour as thyself; neither may any man at any time hide his eyes from his own flesh, that is, from his neighbour of the same stock with himself, Isa 58:3 .

For this is the law and the prophets ] i.e. This is as much as either of them have said touching love to our neighbour. Yea, this is the sum of all that Christ and the apostles have spoken of it; for love (that seeketh not her own things, 1Co 13:5 ) is both the complement of the law and the supplement of the gospel, Rom 13:8 ; Rom 13:10 Gal 5:14 ; Joh 15:12 ; Mat 7:14 , Christ maketh love to our brethren the same with keeping the commandments. So Act 15:20 . St James in that sacred synod gives this suffrage, to lay upon the believing Gentiles no greater burden than these necessary things; “that they abstain from pollutions of idols, and from fornication, from things strangled, and from blood;” and in certain ancient manuscripts, as also by Irenaeus and Cyprian, it is added, And what thing soever ye would not that others should do to you, that ye do not the same to them. a Timothy naturally cared for the Philippians ( ), which was rare, Phi 2:20 ; Phi 2:22 . So should all Christians one for another, Gal 5:13 ; 1Co 10:24 ; Rom 15:1-2 . Self-lovers begin the black bead role,2Ti 3:22Ti 3:2 .

a , . Beza.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] Trench (Serm. Mount, p. 143) has noticed Augustine’s refutation of the sneer of infidels (such as Gibbon’s against this precept), that some of our Lord’s sayings have been before written by heathen authors. (See examples in Wets [87] . ad loc.) ‘Dixit hoc Pythagoras, dixit hoc Plato. Propterea si inventus fuerit aliquis eorum hoc dixisse quod dixit et Christus, gratulamur illi, non sequimur illum. Sed prior fuit ille quam Christus. Si quis vera loquitur, prior est quam ipsa Veritas! O homo, attende Christum, non quando ad te venerit, sed quando te fecerit.’ Enarr. in Psa 140:6 , 19, vol. iv. pt. ii.

[87] Wetstein.

is the inference indeed from the preceding eleven verses, but immediately from the just said, and thus closes this section of the Sermon with a lesson similar to the last verse of ch. 5, which is, indeed, the ground-tone of the whole Sermon ‘Be ye like unto God.’

, viz., after the pattern of : not = , because what might suit us , might not suit others. We are to think what we should like done to us , and then apply that rule to our dealings with others: viz., by doing to them what we have reason to suppose they would like done to them . This is a most important distinction, and one often overlooked in the interpretation of this golden maxim.

Fuente: Henry Alford’s Greek Testament

Mat 7:12 . The golden rule . here probably because in the source, cf. in quotation in Heb 1:6 . The connection must be a matter of conjecture with Mat 7:11 , a, “Extend your goodness from children to all,” Fritzsche; with Mat 7:11 , b, “Imitate the divine goodness,” Bengel; with Mat 7:1-5 ; Mat 7:6-11 being an interpolation, Weiss and Holtz. (H.C.). Luk 6:31 places it after the precept contained in Mat 5:42 , and Wendt, in his reconstruction of the logia (L. J., i. 61), follows that clue. The thought is certainly in sympathy with the teaching of Mat 5:38-48 , and might very well be expounded in that connection. But the meaning is not dependent on connection. The sentence is a worthy close to the discourse beginning at Mat 5:17 . “Respondent ultima primis,” Beng. Here as there “law and prophets”. with subjunctive after , instead of infinitive. . The law of nature, says Rosenmller. Not quite. Wetstein, indeed, gives copious instances of something similar in Greek and Roman writers and Rabbinical sources, and the modern science of comparative religion enables us to multiply them. But recent commentators (including Holtz., H.C.) have remarked that, in these instances, the rule is stated in negative terms. So, e.g. , in Tob 4:15 , , , quoted by Hillel in reply to one who asked him to teach the whole law while he stood on one leg. So also in the saying of Confucius: “Do not to others what you would not wish done to yourself,” Legge, Chinese Classics , i. 191 f. The negative confines us to the region of justice ; the positive takes us into the region of generosity or grace , and so embraces both law and prophets. We wish much more than we can claim to be helped in need, encouraged in struggles, defended when misrepresented, and befriended when our back is at the wall. Christ would have us do all that in a magnanimous, benignant way; to be not merely but . : perhaps to a certain extent a current phrase = all that is necessary, but, no doubt, seriously meant; therefore, may help us to understand the statement in Mat 5:17 , “I came not to destroy, but to fulfil”. The golden rule was Law and Prophets only in an ideal sense, and in the same sense only was Christ a fulfiller. vide Wendt, L. J., ii. 341.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 7:12

12″In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.”

Mat 7:12 This has often been called the Golden Rule (cf. Luk 6:31). This summary statement was based on the assumption that believers are kingdom people with a new heart. This is not an egocentric fallen human response.

Jesus was the only One who put this proverb in a positive form, although the negative form was known from the rabbinical writings (cf. Tob 4:15 and Rabbi Hillel, found in the Talmud, b Shabbath 31a, and Philo of Alexandria). This is not an emphasis on inappropriate self-worth, but it is a good word about knowing who believers are in Christ and projecting that sense of peace and goodness onto one’s fellow human in Jesus’ name. It requires that people do what is good and right, which is far more than refraining from doing wrong.

“for this is the Law and the Prophets” The Law and the Prophets are the names of two of the three divisions of the Hebrew canon. This was an abbreviated Hebrew idiom referring to the entire OT (cf. Mat 5:17).

It was significant that Jesus made a summary statement summing up all that the OT requires (cf. Mat 22:34-40; Mar 12:28-34). This would have been extremely controversial to a first century Jew (cf. Rom 13:9).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Therefore. Summing up all that has been said in verses: Mat 7:1-11.

would = be willing. See App-102.

the law. See note on Mat 5:17.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] Trench (Serm. Mount, p. 143) has noticed Augustines refutation of the sneer of infidels (such as Gibbons against this precept), that some of our Lords sayings have been before written by heathen authors. (See examples in Wets[87]. ad loc.) Dixit hoc Pythagoras, dixit hoc Plato. Propterea si inventus fuerit aliquis eorum hoc dixisse quod dixit et Christus, gratulamur illi, non sequimur illum. Sed prior fuit ille quam Christus. Si quis vera loquitur, prior est quam ipsa Veritas! O homo, attende Christum, non quando ad te venerit, sed quando te fecerit. Enarr. in Psa 140:6, 19, vol. iv. pt. ii.

[87] Wetstein.

is the inference indeed from the preceding eleven verses, but immediately from the just said,-and thus closes this section of the Sermon with a lesson similar to the last verse of ch. 5, which is, indeed, the ground-tone of the whole Sermon-Be ye like unto God.

, viz., after the pattern of : not = , because what might suit us, might not suit others. We are to think what we should like done to us, and then apply that rule to our dealings with others: viz., by doing to them what we have reason to suppose they would like done to them. This is a most important distinction, and one often overlooked in the interpretation of this golden maxim.

Fuente: The Greek Testament

Mat 7:12. , therefore) The sum of all that has been said from the beginning of the chapter. He concludes [this portion of the discourse], and at the same time returns to ch. Mat 5:17. The conclusion corresponds with the commencement. And we ought to imitate the Divine goodness, mentioned in Mat 7:11.- , ye would that they should do) Ye would: this is pointedly said (notanter): for men often do otherwise [than what ye would that they should do]. We are not to follow their example. Sc. by benefiting, not injuring.- , men) The indefinite appellation of men, frequently employed by the Saviour, already alludes to the future propagation of His teaching throughout the whole human race.-, thus) The same things in the same way: or thus, as I have told you up to this point.-, this) The law and the prophets enjoin many other things, as for example the love of God: but yet the law and the prophets also tend to this as their especial scope, viz. whatsoever ye would, etc., and he who performs this, performs all the rest more easily: see ch. Mat 19:19.

Fuente: Gnomon of the New Testament

The Golden Rule

All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.Mat 7:12.

1. Perhaps no days have been more ingenious and industrious than our own in the endeavour to discover working principles and methods for everyday conduct. One that aroused much interest was contained in the phrase, What would Jesus do? It is a noble question, but its defect for the purpose for which it is devised is that the answer is not always either easy or obvious. It is an old instruction in dealing with your neighbour to put yourself in his place. It is a less easy thing, if you come to think of it, to put somebody else in your place. And when that somebody else is one no less august and unique than the Lord Christ Himself, the problem is not simplified. It seems sometimes as if this eagerness for a new formula of conduct springs from despair of the old. But perhaps it would be truer and fairer to say that it springs from ignorance of the old, springs from failure really to grasp and clearly to investigate the content of the old. There is no need to discover any new formula for the regulation of conduct. All legal and prophetic, all casuistical and spiritual wisdom still stands summarized and complete in the Golden Rule. It is the pith and marrow of all ethics; and obedience to it is the final achievement of all religion.

2. The word therefore in the text would seem to give it a connexion with what precedes, and it will be instructive to inquire the meaning of this connexion. Now if we look at the context, we shall find that at the seventh verse of the chapter the Lord commenced a new division of His sermon, of which division the text is the conclusion. He is speaking of prayer. He says, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; and then He goes on to enforce the duty of prayer by reference to our own conduct towards our children, drawing the very plain conclusion that, if we with all our infirmities still answer our childrens prayers, much more will our Heavenly Father give good things to those who ask Him: up to this point all is clear and easy, but then follow apparently somewhat abruptly the words of the text, All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets. How do these words hang on to the preceding part of the discourse? We shall understand this if we observe that in the exhortation to prayer in the context our Lord is in reality only taking up a point in the former part of His sermon; it is in the preceding chapter that He first introduces the subject of prayer, and in it He not only gives directions concerning prayer in general, but utters that particular form of prayer which has been used by His disciples ever since, known as the Lords Prayer. Now if we look to this prayer, and then regard the clause of which the text forms the last verse as a recurrence to the same subject, we shall be able to understand why Christ began His Golden Rule with a therefore, and so made it to hang upon what He had already said: for our Lord teaches us in His prayer to make our own conduct towards our brethren the measure of the grace which we venture to ask of God: forgive us our trespasses as we forgive them who trespass against us,forgive us so, and only soand this being the ground upon which we ask for forgiveness of sins, it is not to be much wondered at that He who taught us thus to pray should also teach us to be careful, lest our own conduct should condemn us and prevent our prayers from being heard; in fact, if we pray to God to deal with us as we deal with others, it is a necessary caution that we should be taught to deal with our neighbours as we would wish them to deal with us.

The principle here enunciated is fundamental, underpinning the whole structure of human society. It is equitable, because all men are more nearly on an equality than might be inferred from a consideration of their outward circumstances. It is portable, like the two-foot rule which the artisan carries in his pocket for the measurement of any work which he may be called to estimate. The Emperor Severus was so charmed by the excellence of this rule that he ordered a crier to repeat it whenever he had occasion to punish any person, and he caused it to be inscribed on the most notable parts of the palace, and on many of the public buildings.1 [Note: F. B. Meyer, The Directory of the Devout Life, 179.]

I

The History of the Precept

1. The words of the text are old and familiar. We learn from our infancy to say, My duty towards my neighbour is to love him as myself, and to do to all men as I would they should do unto me. All Christians accept this as an elementary and fundamental maxim of their religion. But not only are these words not new to ourselves in this age of Chistendom; they were by no means altogether new to the world when our Lord spoke them. Parallels to them can be found in heathen philosophers, in the sacred books of other religions. The maxim may justly be regarded as human and universal, rather than as specifically Christian.

Christ not only did not claim for the precept any originality, but He expressly disclaimed it; He gave this as the sanction of the rule, that it was the law and the prophets, that is to say, that all the precepts which had been given of old concerning our conduct one towards another were briefly comprehended in this one saying, that we should do to all men as we would that they should do to ourselves; the Lord gave this as a key to the whole, and would have us to understand that if we once master this great principle, and make it the real principle of our conduct, all particular duties will be easily, and as a matter of course, performed. And so St. Paul represents the matter. He says, He that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. What Christ did, then, was to bring together scattered duties under one general head and supply a principle which should be applicable to them all.

In Confucius this Divine instinct of the soul began to break forth in history. He said, You must not do to others what you would not they should do to you. This was only a refrain. It was a rule telling us what to avoid doing. The grand old Plato went further, and in a kind of prayer says, in the eleventh book of his Dialogues, May I, being of sound mind, do to others as I would that they should do to me.1 [Note: D. Swing, Truths for To-Day, i. 34.]

A Gentile inquirerso the Talmudic story runscame one day to the great Shammai, and demanded to be taught the law, condensed to a sentence, while he stood on one foot. In anger the Rabbi smote him with his staff and turned away, and the questioner went to Hillel, and Hillel made answer, Whatsoever thou wouldest that men should not do to thee, that do not thou to them. All our law is summed up in that. And the stranger forthwith became a proselyte. The best of the Scribes went no further than this negative goodness in their approaches to the teaching of our Lord. He teaches that love cannot be satisfied with this cold abstinence from harm-doing. Active, energetic benevolence is the only true outcome of a character which has yielded to, and been moulded by, the Divine bounty. Frigid negatives satisfy neither Law nor Gospel.2 [Note: A. Pearson, Christus Magister, 261.]

2. Our Lord translated other mens negatives into Gods positive. Hitherto, the Golden Rule among men had been in the merely negative form. That which is hateful to thyself do not do to thy neighbour; that is to say, if thou abstainest from certain gross injustices and iniquities, thou hast fulfilled the whole Law. It is not in such a saying as that that all the philanthropies and humanities of Christianity lie dormant. Those great beneficent systems and institutions with which Christian feeling has covered this land and so many others are not the outgrowth of a mere negative ambition to abstain from insulting or injuring ones neighbours. It was Christs genius that translated the negatives of religion into the positives. With Him the thou shalt nots of the Decalogue became the positive constructive doctrine of the ethics of the Sermon on the Mount.

Each time that we turn to the Gospels we find ourselves awed, commanded, moved, as by no other morality. We know nothing deeper, nothing more universal, nothing more practical, than the laws of human conduct which our Lord clothed in language intelligible and impressive to His Galilean hearers. The gospel morality needs no championship; it only needs to be understood and felt. It has much that is manifestly higher than what human wisdom unenlightened by the gospel has ever suggested; but it also welcomes and justifies and exalts every good idea which has appeared to be independent of it.

By universal consent, if Jesus has any rival it is Buddha; by common consent also Sir Edwin Arnold is the man who went through all the Indian literature, sifted out the straw and the chaff, gathered up every grain of wheat he could find, and gave it to us in that poem, The Light of Asia. Then a few years later Sir Edwin re-opened his New Testament, and after a year published The Light of the World. And lo, the disciple of Buddha reverses his judgment! With poetic licence Sir Edwin Arnold represents the Wise Men of the East as Buddhists, who brought their gold and frankincense and offerings to the infant King, and left them, and journeyed back to the Ganges. Then, when two-score years had passed, one of the Wise Men, still living, retraced his steps, fascinated by that memory of the wonderful child. In his travels he meets Mary Magdalene, and hears the tragic story of the life and death of Jesus.

After long brooding upon Christs words, the aged Indian priest puts the Light of the World over against the Light of Asia. First, Jesus is infinitely superior, because, until Christ spake, never have we known before wisdom so packed and perfect as the Lords, giving that Golden Rule with which this earth were heaven. And, second, he finds that Buddha held life was one long sorrow; but right joyous, though, is Christs doctrine, glad mid lifes sad changes and swift vicissitudes, and deaths unshunned and hard perplexities; for over against the despair, the gloom and the pessimism that makes Buddha propose extinction and a dreamless sleep stands the piercing joyousness and out-breaking gladsomeness of the life of Jesus. And, third, the old Buddhist finds another round in the golden ladder; if Buddha wrapped the universe in darkness and gloomy mystery, thy teacher doth wrap us round in glorious folds with mighty name of love, and biddeth us believe, not law, not faith, hath moulded what we are, and built the worlds, but living, regnant love, for the fury of unharnessed, natural laws, the ferocity of fate, gives way before the advancing footprints of a Father of life and love. Then comes the priests final confession. My teacher bade us toil over dead duties, and brood above slain affections, until we reached Nirvana; yours, to love ones neighbours as ones self, and save his soul by losing heed of it, in needful care that all his doings profit men and help the sorrowful to hope, the weak to stand.

Oh, nearer road, and new! By heart to see

Heaven closest in this earth we walk upon,

God plainest in the brother whom we pass,

Best solitudes midst busy multitudes,

Passions oercome when Master-passion springs

To serve, and love, and succour.1 [Note: N. D. Hillis.]

II

Its Scope

1. The rule does not cover all behaviour and all conduct. It has nothing to say of a mans private attitude and relation to God. It has nothing to say of our behaviour when we are alonein those times when some men and women are conscious of least responsibility, because their thoughts, desires, or actions do not bring them into any sort of contact with other people. It is therefore not in the nature of spiritual discipline; it is not given to regulate the secret inner life of a mans thoughts and feelings. It applies to a mans dealings with his fellows, the multitudinous occasions when the orbit of his life intersects the orbits of other lives, and these other orbits intersect his; and thus it clearly contemplates that the life of the Christian will be a life necessarily rich in social duties and responsibilities and opportunities.

Froude, in his Erasmus, relates a curious incident in the life of Ignatius Loyola. Loyola, one day, met with a copy of the New Testament. He took it up, opened it, and began to read it. But after a short time he threw it down, because, he said, it checked his devotional emotions. Froude thinks it very likely did. He found here a religion taught the supreme expression of which was in absolute righteousness, truth, and charity. If any man deemeth himself to be religious, and bridleth not his tongue, is not just, fair, honourable, open, merciful, that mans religion is vain. Loyola said this sort of thing checked his devotional emotions! Well, if so, it was high time they were checked. For they were running to seed, and not growing, under due discipline, to flower and fruit. In the religion of Jesus, the ethical, the practical, is the ultimate. To keep the Golden Rule is to fulfil the Law and the prophets.1 [Note: C. S. Horne, The Model Citizen, 140.]

2. Like other general precepts, it will not bear to be taken slavishly in the letter. The worth of a precept is rather to suggest a temper or attitude of mind than to determine precisely what in a given case ought to be done. It is a superficial and therefore a bad morality, not merely defective, but unwholesome and misleading, that attempts to prescribe for conduct by precise regulations. Human life is too free and various to be governed by such methods. You may, without any great ingenuity, imagine cases in which it would be undesirable and wrong to carry out literally our Lords injunction, All things whatsoever ye would that men should do unto you, even so do ye also unto them. Perhaps the most obvious instance is flattery. There are tens of thousands of people who flatter their fellow-men because they like it and expect it themselves. And on the principle that you are simply to do to others what you wish them to do to you, it is unexceptionable. Clearly the criticism is that you ought not to wish for flattery yourself; in other words, to make the Golden Rule adequate and true, we must have some guarantee that what we wish to receive from others is what we ought so to wish.

But there is a far more difficult case for the application of the Golden Rule than this. Suppose that you have fallen into some gross sin, and incurred a very severe punishment, what may we assume you would wish that men should do to you? In ninety-nine cases out of a hundred the answer would be, Let me off the penalty. Are we, then, to go on to assume that it is your duty to remit all punishment, however deserved, because of your sense that you would wish it to be remitted if you were in the wrongdoers place? The social conscience has said No; the Christian conscience says No. It is not a question of what you might happen to wish if you were simply an irresponsible and religiously uneducated being, but of what you would wish if you were subject to the spirit and discipline of Christianity. In this latter case you would wish that your sin should be punished, your offences corrected; and consequently you would not do to others an injustice and call it mercy, because you were weak enough to desire it for yourself.

III

Its Standard of Duty

1. The Golden Rule surpasses all formulas of justice by bringing the case before our loving, trembling, sensitive self, and begging that it be tried in the light and justice of all this light of self-love, self-joy, and self-agony. We know how near and dear a thing ones own self is. The moment we step away from our consciousness we lose our mental grasp upon the phenomenon of right or wrong. We can look upon a suffering man, sick or wounded, with comparative peace, because our knowledge will not travel away from our own consciousness. We may say, Poor man, poor child, we pity you, but we are so cut off from his pain that an infinite gulf lies between our feelings and the sufferers agony. But let that pain, that sickness, that dying, come to self, and how quickly the heart measures all the depths of the new sorrow.

It was reported that one of the victims of the Cuban massacre offered a million dollars if the savages would spare his life. The death of others, the common calamities of life had not filled with tremor that heart naturally brave; the grief of death at large had been, as it were, spoken in a foreign language not to be understood by him, but now the grim monster was coming up against self, it was his heart that was to be pierced with balls, not yours, nor mine, but his own, bound to earth, to friends, to country, to home and its loved ones; his was to pour out its blood and sink into the awful mystery of the grave. This was the vivid measurement of things that made the hero try to buy sunshine and home and sweet life with gold. When it comes to any adequate measurement of lifes ills or joys, the only line which man can lay down upon the unknown is the consciousness within, the verdict of this inner self.1 [Note: D. Swing, Truths for To-Day, i. 39.]

2. It has consequently been alleged that this precept falls short, as a rule of morality, of what the inspiring principle of a good mans life ought to be, and what the best men, in their better moments, have really aimed at. It puts, to a mans heart and conscience, his fellow-men only on the same level as himself. It seems to start from a regard for self, to recognize the claims of self. It is a nobler moralitythis is what has been allegedthat calls upon men to love their neighbours not merely as well as, but better than, themselves. To live for others, quite suppressing and subordinating self, may be the high ideal, the inspiring principle, of a good mans efforts. Such a man should think, not How should I wish my neighbour to behave towards me? but How can I serve my neighbour? How can I do most good, regardless of my own pleasure or interest, to those around me?

Of course the general feeling is that the laws of conduct laid down in the Gospels are only too high, too exacting; that they require to be toned down and qualified before they can be applied to the practice of ordinary life. The morality of the Sermon on the Mount has been regarded as something exceptional, something ethereal, that might have suited the first disciples or the saints in later ages who have retired from the world, but too good for human natures daily food. And Christian expositors have generally felt called upon to show that the laws of the Kingdom of Heaven, as laid down by the Lord Jesus in these discourses, were essentially such as men might act upon and ought to act upon, though they may seem to enjoin an almost romantic or chimerical suppression of self and superiority to the world. Still, it is possible to argue that to love my neighbour as myself and to do to him as I should wish him to do to me, is a rule which assumes that I am caring for myself, and which does not aim at doing more than placing my neighbour on a level with myself in my estimate of his claims upon me.

The answer is that the disciple of Jesus Christ is not only to love his neighbour as himself, but to love the Lord his God with all his heart and soul and mind and strength. And this latter commandment, the first and great one, has much to do with a mans relations to his fellow-men. It would, we might almost say, be enough of itself, if the second were not, for the sake of explicitness, added to it.

Thou shalt love the Lord thy God with all thy heart, is the first and great commandment. Nothing comes before first, and nothing can get before thisnothing can take its place. The second commandment is, Thou shalt love thy neighbour; but you cannot get to the second until you have taken in the first. The essential thing in religion is loving God, loving God in Jesus Christ. Religion begins here. A gospel of love for men, with no antecedent love for God, is a gospel without life. But the second commandment must always follow the first. Both are essential. As love for man counts for nothing if there be not first love for God, so love for God, if there be no love for man, is not genuine. The fountain of religion is always the love of God in us. But if there be the fountain, the well of water springing up in us, there will also be streams of water pouring out, rivers flowing forth, to cheer, refresh, and bless the land.

While I love my God the most, I deem

That I can never love you overmuch:

I love Him more, so let me love you, too.

Yea, as I understand it, love is such,

I cannot love you if I love not Him;

I cannot love Him if I love not you.1 [Note: J. R. Miller, The Blossom of Thorns, 224.]

(1) In the first place we notice that this standard imposes upon us the duty of doing justice to our neighbour. The desire for justice is so universal that we may call it an instinct of human nature. What is history, as we find it in every age, but one long series of efforts to obtain justice? These efforts have been among the strongest of all motive powers towards moral, social, political, and religious progress. To-day we are often told that we are living in the midst of a social movement of almost world-wide scope, and we are also told that the chief cause of this movement, the force of which is the principal factor in its momentum, is a passionate desire for justice. This is probably true; but it is also true that apparently many of those who are taking a leading part in the movement have by no means a clear idea of the exact nature of justice, and that they have a still less clear conception of the conditions which must be fulfilled in order to obtain it. History teaches us that far too often justice appears to mean the redressing of any injustice which people themselves may suffer, by inflicting some injustice upon others. Thus the object is defeated by the means employed to attain it.

To dispense justice one must be possessed of the cultivated attributes of manhood. A kind heart and a desire to do good are a very insufficient equipment with which to take our neighbours affairs into our own hands. We require far more equipment than these, if we are to treat him with the justice which is his due. What we must remember is that the text requires a very strong qualification, one doubtless assumed by Christ, and one which must not be forgotten by us. Thus it should be read, All things therefore whatsoever ye would that men should do unto you (if you were equipped with full knowledge to perceive and skill as perfect as possible to decide what was best for you), even so do also unto them, for to enable you to do this is the purpose and the object of the whole course of Divine revelation.

The one divine work, the one ordered sacrifice is to do justice; and it is the last we are ever inclined to do. Do justice to your brother (you can do that whether you love him or not), and you will come to love him. But do injustice to him, because you dont love him, and you will come to hate him.1 [Note: Ruskin, The Crown of Wild Olive, 39 (Works, xviii. 420).]

When Napoleon, with his companions, was climbing the steep defile of St. Helena they met a peasant with a bundle of faggots upon his head. The aide-de-camp signalled to the peasant to step aside. But Napoleon rebuked his officer, exclaiming, Respect the burden! Respect the burden! It was the sense of justice that was voiced in these words of the soldier, for Napoleon had been himself a peasant boy, and he wished to do to a burden-bearer that which he had asked others to do for him when as a child he carried his bundle of faggots down the mountain side.2 [Note: N. D. Hillis.]

(2) But, in the second place, the Christian must not draw the line at justice; he must exercise mercy and forbearance. God has made us neighbours of hundreds and thousands in this landthe poor, the degraded, the unattractive; the crippled and the handicapped, the diseased and the infirm; children sufferers, adult sufferers; lives suddenly broken, seemingly spoiled and ruined by accident, lives suddenly menaced by internal disorder, bright lives blighted, strong lives emaciated. We think of some for whom life has suddenly resolved itself into a condemned cell, with nothing to look forward to but dying; the great army of the incurable waiting, some with smiles of brave anticipation, some with sobs of weakness and despair, the inevitable hour. Yes, God has made these our neighbours. And if we were in their place! If we were the condemned, the pain-stricken, the crippled, the diseased, and they were here to-day in our places, in health and hope, what should we wish that men should do for us? The question answers itself. We should long that all that skill and care and comfort and kindness can do should be done for us in our lamentable lot. If a man lives a dissolute life, and nature begins to exact her penalties and wrecks the physical frame, we maintain a costly staff of physicians and an expensive system of hospitals to stand between that man and the direct consequences of his evil living. Logically, that is indefensible. But there are higher principles in life than the merely logical. And we have concluded that life is so sacred, and its opportunities are so precious, that we will direct all our skill and all our care to enlarging and extending lifes opportunities for every man, even for the worst.

There are vessels on our seas that bear an ill name, and have an evil notoriety. But let the worst of these run upon the rocks, and the men of your lifeboats will not stay to haggle about character and deserts. They will do for the worst what they would do for the best. Such is the inspiring influence of our Christian conception. Christ Himself died for an evil world that was in peril of shipwreck.1 [Note: C. S. Horne, The Model Citizen, 148.]

3. It is not too much to say that the spirit of the Golden Rule created a new atmosphere for the world. But it needed to be illumined and reinforced, and this our Lord proceeded to do. If the Golden Rule is the high-water mark of the other teaching, it is the lowest round in the ladder which Christ begins to climb. Where the other teachers stopped on the hill of aspiration and difficulty, Jesus begins, and rushes on and up to hitherto undreamed-of heights. At the beginning of His ministry He said, Do unto others as you would have others do unto you. After three years of self-abnegating service He parted the curtains, and showed them the heights where perfect love had her dwelling-place, from which she beckoned men out of the low plains of selfishness up to the realms where perfect truth and beauty have their dwelling-place. A new commandment I give unto youthat abrogates that lower Golden Rulethat ye love one another, as I have loved you. The Golden Rule was a mere embodiment of absolute justice; Christ proposes to break the alabaster box of love unmerited and undeserved. As I have loved youwhat word is this? For three years He had shown them the pattern of earths most glorious friendship. Jesus has not done unto the Twelve simply and alone what He would have the Twelve do unto Him. He has done more. Peter denies His Master, and Jesus stretches forth His hand and draws Peter up out of the abyss, and gives the sceptre of power and the keys of influence into Peters hand.

The solid blocks or tables on which the Ten Commandments were written were of the granite rock of Sinai, as if to teach us that all the great laws of duty to God and duty to man were like that oldest primeval foundation of the worldmore solid, more enduring than all the other strata; cutting across all the secondary and artificial distinctions of mankind; heaving itself up, now here, now there; throwing up the fantastic crag, there the towering peak, here the long range which unites or divides the races of mankind. That is the universal, everlasting character of Duty. But as that granite rock itself has been fused and wrought together by a central fire, without which it could not have existed at all, so also the Christian law of Duty, in order to perform fully its work in the world, must have been warmed at the heart and fed at the source by a central fire of its ownand that central fire is Lovethe gracious, kindly, generous, admiring, tender movements of the human affections; and that central fire itself is kept alive by the consciousness that there has been in the world a Love beyond all human love, a devouring fire of Divine enthusiasm on behalf of our race, which is the Love of Christ, which is of the inmost essence of the Holy Spirit of God. It is not contrary to the Ten Commandments. It is not outside of them, it is within them; it is at their core; it is wrapped up in them, as the particles of the central heat of the globe were encased within the granite tables in the Ark of Temple.1 [Note: A. P. Stanley, History of the Church of Scotland, 8.]

The Golden Rule

Literature

Balmforth (R.), The New Testament in the Light of the Higher Criticism, 108.

Bonar (H.), Gods Way of Holiness, 104.

Chadwick (W. E.), Christ and Everyday Life, 103.

Davies (J. Ll.), Social Questions, 97.

Fox (W. J.), Collected Works, iii. 155.

Goodwin (H.), Parish Sermons, iv. 196.

Horne (C. S.), The Model Citizen, 136.

Meyer (F. B.), The Directory of the Devout Life, 179.

Pearson (A.), Christus Magister, 249.

Rutherford (J. S.), The Seriousness of Life, 97.

Sadler (T.), Sermons for Children, 93.

Secker (T.), Sermons, vii. 243.

Smith (W. C.), The Sermon on the Mount, 292.

Snell (H. H.), Through Study Windows, 27.

Swing (D.), Truths for To-Day, i. 31.

Talmage (T. de W.), Sermons, v. 144.

Christian World Pulpit, xiii. 12 (E. W. Shalders); xliv. 329 (E. A. Lawrence).

Church of England Pulpit, xlviii. 13 (J. Reid).

Churchmans Pulpit: Sermons to the Young, xvi. 472 (C. E. Kennaway).

Twentieth-Century Pastor, xxxii. (191213) 130 (N. D. Hillis).

Fuente: The Great Texts of the Bible

all: Luk 6:31

for: Mat 22:39, Mat 22:40, Lev 19:18, Isa 1:17, Isa 1:18, Jer 7:5, Jer 7:6, Eze 18:7, Eze 18:8, Eze 18:21, Amo 5:14, Amo 5:15, Mic 6:8, Zec 7:7-10, Zec 8:16, Zec 8:17, Mal 3:5, Mar 12:29-34, Rom 13:8-10, Gal 5:13, Gal 5:14, 1Ti 1:5, Jam 2:10-13

Reciprocal: Gen 14:24 – Save Gen 23:16 – weighed Gen 29:25 – wherefore Deu 2:6 – General Deu 22:2 – thou shalt restore Rth 3:12 – there is 1Sa 30:22 – Because Job 16:4 – if your soul Psa 15:3 – doeth Isa 66:19 – that have Mar 12:31 – Thou Luk 3:13 – Exact Act 24:14 – in the law Eph 6:9 – the same 1Th 3:12 – love

Fuente: The Treasury of Scripture Knowledge

THE GOLDEN RULE

All things whatsoever ye would that men should do to you, do ye even so to them.

Mat 7:12

In this part of the Sermon on the Mount our Lord begins to draw His discourse to a conclusion. The lessons He here enforces on our notice are broad, general, and full of the deepest wisdom. Let us mark them in succession.

I. A general principle.He lays down a general principle for our guidance in all doubtful questions between man and man. We are to do to others as we would have others do to us. We are not to deal with others as others deal with us: this is mere selfishness and heathenism. We are to deal with others as we would like others to deal with us: this is real Christianity. This is a golden rule indeed!

II. Settling debateable points.It does not merely forbid all petty malice and revenge, all cheating and overreaching: it does much more. It settles a hundred difficult points, which in a world like this are continually arising between man and man; it prevents the necessity of laying down endless little rules for our conduct in specific cases; it sweeps the whole debateable ground with one mighty principle; it shows us a balance and measure, by which every one may see at once what is his duty.Is there a thing we would not like our neighbour to do to us? Then let us always remember that this is the thing we ought not to do to him. Is there a thing we would like him to do to us! Then this is the very thing we ought to do to him.How many intricate questions would be decided at once if this rule were honestly used!

III. Its general excellence.Consider the excellence of this rule, and the grounds on which it claims the respect and homage of mankind. These are

(a) Its reasonableness, as founded on the original equality of all men one with another.

(b) Its capability of easy and immediate application.

(c) Its kindness and beneficence in relation to ourselves.

Prebendary Daniel Moore.

Illustration

A judge, administering the laws of his country, knows very well that if he were in the situation of the prisoner there is nothing which he would, desire so much as an acquittal. Must he, therefore, pronounce nothing but pardons? A bold beggar comes to a rich man for alms. Imagine a reversal of their positions, and the rule of doing as you would be done by would require that the rich man should give up the half of his property. These and similar cases, arising out of the necessary dependences and relationships of social life, sufficiently evidence that the rule of our text is to be received with a certain understood limitation, and imply that it is not what we do, or might wish others to do to us, that is to be the gauge of our conduct to them, but only what, according to the principles of equity and fairness and right, we ought to wish.

Fuente: Church Pulpit Commentary

7:12

Therefore is from OUN and Thayer’s over-all definition of it is as follows: “Then, therefore, accordingly, consequently, these things being so,” and Robinson and Greenfield define it in virtually the same way. The conclusion is drawn from the facts and truths set forth in verse 7-11. God will not refuse to grant necessary favors to His children, and even sinful man will not refrain from granting like requests to a relative. Using this as an example, we should even not wait to be asked for a needed favor since we would not refuse the thing if requested, but should voluntarily advance the favor, such as we would expect from others under the same circumstances. This is the law and the prophets is equivalent to “on these hang all the law and the prophets” (chapter 22:40). If we love- our neighbor as ourselves we will do to him as we would expect him to do to us. We will not steal his property, or invade his home, or falsify on him, or seek to kill him, etc., because we would not want him to do so unto us.

Fuente: Combined Bible Commentary

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

[Whatsoever ye would that men should do unto you, etc.] a certain Gentile came to Shammai, and said, ‘Make me a proselyte, that I may learn the whole law, standing upon one foot’: Shammai beat him with the staff that was in his hand. He went to Hillel, and he made him a proselyte, and said, That which is odious to thyself, do it not to thy neighbour; for this is the whole law.

Fuente: Lightfoot Commentary Gospels

Mat 7:12. Therefore. An inference from Mat 7:1-11, summing up the duties to others: not censoriousness, nor laxity, but giving like Gods; as He gives good things to those asking Him, even so give to others what you would have them do. The precept is the counterpart of the promise. The correspondence between our acts and Gods, a warning in Mat 7:1, becomes a precept, after the promise of his kind dealings. An echo of chap. Mat 5:48, the culminating precept of the discourse; hence a fitting close to this section.

Even so do ye also to them. Not, do these things, as the order of the common version suggests; but, after this manner do ye also. Not, do to others what we would have them do to us (this might become mere barter); but, do to them what we think they would wish to have done to them.

For this is the law and the prophets. This golden rule is equivalent to thou shalt love thy neighbor as thyself, but joined with the example of Gods giving, which implies supreme gratitude to Him, it is equivalent to the whole law. Comp. chap. Mat 5:17, which introduced the moral precepts of the discourse.The Golden Rule, though not without parallels in heathen ethics (in a negative form), is distinctively Christian. (1) It presents Gods benevolence as the guide of duty. (2) Hence it is positive (Do all the good you can to your neighbor), not negative (as the Rabbinical sentence: Do not to your neighbor what is odious to you, for this is the whole law). (3) It is taught by One who wrought as well as taught righteousness, who died that we might even so do also. The powerless teacher of correct ethics makes our case the more hopeless (comp. Rom 3:19; Rom 7:7-14); but Christ is the Power of God, as well as the Wisdom of God (1Co 1:24).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. An incomparable rule of life; always to do as we would be done by.

Note, That the great rule of righteousness and equity in all our dealings with men is this, To do us we would be done unto: it is a short rule, a full rule, and a clear rule; both the light of nature and the law of Christ bind it upon us.

Observe, 2. The commendation of this rule. It is the law and the prophets; that is, the sum of the Old Testament, so far as concerns our duty to our neighbour, and the substance of the second table.

Learn, That it is the design on the scriptures of the Old Testament, first to render men dutiful and obedient to God, and then righteous and charitable one to another.

This is the law and the prophets, yea, the whole of the law and the prophets, to love God above ourselves, and to love our neighbours as ourselves.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 7:12. Therefore all things, &c. As if he had said, But it is only on this condition that he will give, and continue to give them, viz., that ye follow the example of his equity and benevolence, that you imitate the God of love; that, being animated by his goodness, you study to express your gratitude for it by your integrity and kindness to your fellow-creatures, treating them, in every instance, as you would think it reasonable to be treated by them, if you were in their circumstances and they in yours: for this is, in effect, a summary and abstract of all the human and social virtues recommended in the moral precepts of the law and the prophets, and it was one of the greatest ends of both to bring men to this equitable and amiable temper. I say, one of the greatest, that this may be reconciled with our Lords declaring the love of God to be the first and great commandment, Mat 22:38. And, indeed, it is a most absurd and fatal error to imagine, that the regulation of social life is the only end of religion. Doddridge. Thus far proceeds the doctrinal part of this sermon. In the next verse begins the exhortation to practise it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XLII.

THE SERMON ON THE MOUNT.

(A Mountain Plateau not far from Capernaum.)

Subdivision I.

THE GOLDEN RULE.

aMATT. VII. 12; cLUKE VI. 31.

a12 All things therefore whatsoever ye would {c31 and as ye would} that men should do to {aunto} you, even so do ye also unto {cto} them likewise. afor this is the law and the prophets. [Jesus connects the Golden Rule with what precedes with the word “therefore.” We are to practice the Golden Rule because God’s divine judgment teaches forbearance, and his goodness teaches kindness. This precept is fitly called the Golden Rule, for it embraces in its few words the underlying and governing principle of all morality. It contains all the precepts of the law with regard to man, and all the amplifications of those precepts given by the prophets. It teaches us to put ourselves in our neighbor’s place, and direct our conduct accordingly. It assumes, of course, that when we put ourselves in our neighbor’s place, we are wise enough not to make any foolish wishes, and good enough not to make any evil ones. The great sages Socrates, Buddha, Confucius and Hillel each [265] groped after this truth, but they stated it thus: “Do not do to others what you would not have done to you;” thus making it a rule of not doing rather than of doing. But the striking difference between these teachers and Christ lies not in the statements so much as in the exemplification. Jesus lived the Golden Rule in his conduct toward men, and maintained perfect righteousness before God in addition thereto.]

[FFG 265-266]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Mat 7:12. The Golden Rule (Luk 6:31).In negative forms the thought is widely found both in Jewish and pagan sources. This loftier positive form we owe to Jesus. It is the quintessence of the fulfilment referred to in Mat 5:17 and taught in the Sermon. Mt. uses it to round off the teaching, the remainder of the chapter being an epilogue.

Fuente: Peake’s Commentary on the Bible

Verse 12

This is the law, &c.; that is, this principle is the foundation of all the detailed instructions of the ancient scriptures, in respect to the relative duties of man.

Matthew 7:13,14. Strait; narrow, difficult to be entered. It requires watchfulness and a constant struggle to resist temptation, and to live in obedience to the precepts of Christ. And there are comparatively very few who do thus live, and they are consequently here represented as travelling in an unfrequented path. The great multitude give themselves up to sin. They are therefore represented as travelling the broad highway.

Fuente: Abbott’s Illustrated New Testament

7:12 {4} Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the {b} law and the prophets.

(4) An explanation of the meaning of the second table.

(b) That is to say, The doctrine of the law and prophets.

Fuente: Geneva Bible Notes

The recurrence of "the Law and the Prophets" here takes us back to Mat 5:17, the beginning of the body of the Sermon. As pointed out previously, this phrase forms an inclusio. Everything Jesus said between Mat 5:17 and Mat 7:12 was essentially an exposition of Old Testament revelation. Consequently the "therefore" in this verse probably summarizes the entire section (Mat 5:17 to Mat 7:12).

The "golden rule" sums up the teaching of the Old Testament (cf. Exo 23:4; Lev 19:18; Deu 15:7-8; Pro 24:17; Pro 25:21; Luk 6:31). The title "golden rule" traditionally comes from "the Roman Emperor Alexander Severus (A.D. 222-35), who, though not a Christian, was reputedly so impressed by the comprehensiveness of this maxim of Jesus . . . that he had it inscribed in gold on the wall of his chamber." [Note: France, The Gospel . . ., p. 284.]

Rather than giving scores of specific commands to govern individual behavior during the inter-advent era, as the Old Covenant did for the Mosaic era, Jesus gave this principle. It provides a rule we can use in thousands of specific cases to determine what righteousness looks like. Doing to others what we would want them to do to us is what the Law and the Prophets taught. This behavior fulfills them (cf. Mat 5:17). This behavior is the will of God, and that is why Jesus’ disciples should do it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)