In this morning’s text we are faced with a command and a choice. For this is the law and the prophets. 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. Matthew 7:12 provides a generalizing axiom for human interactions. The Rabbi turned away in anger. 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. 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. Matthew 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. Our Saviour does not claim this to be a new, but an old rule. (3) Christian zeal must be tempered with discretion. 61), follows that clue. Resume Prayer. Make their case your own, and think what you could then fairly demand. 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. all things whatsoever ye would that men should do to you, do ye even so to them—the same thing and in the same way. Meditate with me on these words. (Haydock) --- This is the sum of the law and of the prophets, the whole law of the Jews. Have ... A quick and easy way to know what to do b. This behavior fulfills them (cf. Consequently the "therefore" in this verse probably summarizes the entire section ( Matthew 5:17 to Matthew 7:12). "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. 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. "the Law and the Prophets" here takes us back to. It is not, of course, what-in our wayward, capricious, grasping moods-we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what-in the exercise of an impartial judgment, and putting ourselves in their place-we consider it reasonable that they should do to us, that we are to do to them. It has been repeatedly expressed by various moralists in different ages with more or less completeness. - will not have us too readily to despair of our fellow-men, and cease from endeavouring to win them to the truth. This is the law and the prophets - That is, this is the sum or substance of the Old Testament. chap. But so expressed as it is here-in immediate connection with, and as the sum of such duties as had been just enjoined, and such principles as had been before taught-it is to be found nowhere else. Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. And what stands out in Jesus’ statement here is that same demand for positive action. Yet even here, too, there is, of necessity, an implied limitation. (James 2:8 : cf. It is a very practical statement of God's love; that is, God has done to us just as He wants us to do to Him. аконе и пророках. It has been repeatedly expressed by various moralists in different ages with more or less completeness. (Witham) --- The whole law and all the duties between man and man, inculcated by the prophets, have this principle for foundation. Therefore. Consideration of these words almost always solve any moral dilemma that we may have when facing difficult decisions. It is a divine ratification of the law written upon the human heart. It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. We must, therefore, read this sentence by itself. 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. However, in the end the words can only take us so far. in Vit. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. It is a condensation of the principles of the Old Testament. whatsoever.—The sequence of thought requires, perhaps, some explanation. Beginning in Matthew 7:12 and continuing to the end of the chapter is the fitting conclusion and summary to a great sermon. Summing up all that has been said in verses: Matthew 7:1-11. Therefore all things whatsoever ye would that men should do to you: It is nowhere found in so many words, but if is a summary expression of all that the law required. (l) R. Eliahu Addaret, c. 3. apud Trigland de sect. 7:12 This has often been called the Golden Rule (cf. But even these words can be interpreted in different ways. 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 is an exhortation to his disciples to be just, and contains a short and simple definition of what justice means. All our law is summed up in that.” And so the Gentile became a proselyte. And as the censorious get self-punished even here, so a considerate, kind, charitable way of looking at the character and actions of others is rewarded with general respect, esteem, and confidence. Laert., v. 1, § 21). 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. Matthew 7:7-12 - Ask, Seek, Knock ... What Matthew writes is this: “Keep on asking, keep on seeking, keep on knocking” - and that suggests the development of a dependent relationship rather than saying a one-off prayer in the expectation that God will just give us what we want in that moment. And yet how few are there so virulent that love cannot approach them and persevering love cannot subdue them! The nearest approach to our Lord’s 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. But after all. 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. 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. 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 Matthew 5:17, “I came not to destroy, but to fulfil”. But so expressed as it is here—in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught—it is to be found nowhere else. For the words are not there to be admired, or philosophised over, but to be obeyed. The recurrence of "the Law and the Prophets" here takes us back to Matthew 5:17, the beginning of the body of the Sermon. here probably because in the source, cf. Matthew 7:12. (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. l. 5. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence-and where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it-at whatever cost. 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." MATTHEW 7:12 “ Do unto others ” KING JAMES VERSION (KJV) TRANSLATION, MEANING, CONTEXT. The Roman emperor Alexander Severus, is related to have said, that he esteemed the Christians for their acting on this principle. The Golden Rule (Luke 6:31).—In negative forms the thought is widely found both in Jewish and pagan sources. We must not unnecessarily impose on people with our good works). How well called "the royal law!" "Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard. How well called "the royal law"! Doing to others what we would want them to do to us is what the Law and the Prophets taught. This gives occasion to the two opening verses of this application. It is a condensation of the principles of the Old Testament. Maimon. 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 (Romans 6:4; Galatians 2:20). For this is it: 'The natural affection of human parents toward their children has to struggle through the evil which every child of Adam brings with him into the world, and carries about with him to his dying day; and yet, in spite of this, what parent is there whose heart does not yearn over his own child, or is able to resist his reasonable pleadings? The teaching seems to be simple -- and at one level it is. Something of the same sentiment was found among the ancient Greeks and Romans, and is found in the writings of Confucius. 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. It bids us set our neighbour alongside of ourself, and think of him as having the same rights as we have, and requiring from us the same treatment that we give to ourself. 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. ., p284.]. The precept is the counterpart of the promise. We were runing sports camps for kids and serving several solid urban ministries and churches. Law and the prophets — Our Saviour does not claim this to be a new, but an old rule. The conclusion is drawn from the facts and truths set forth in verse7-11. - The Talmud 4. It is man’s 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. Something that is easy to remember 3. 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. If we love- our neighbor as ourselves we will do to him as we would expect him to do to us. (Compare how Matthew 7:6 also applied to the local context and to the wider context, as did Matthew 5:48). (468). . Benefit not only your children, as you would be parentally benefited; but treat all as you would be treated. And surely, when we remember what forbearance we ourselves have needed and experienced, and how hopeless some of us once were, we should not be over-hasty in turning even from the obstinate opponents of truth and righteousness as "dogs" and "swine," whom to meddle with is equally bootless and perilous. This is the law and the prophets is equivalent to "on these hang all the law and the prophets" (chapter22:40). 12. 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. Matthew 5:48, the culminating precept of the discourse; hence a fitting close to this section. He thus refutes all the vain pretenses, which men contrive for hiding or disguising their injustice. 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". Mt. So; do to others as, under like circumstances, you ought to wish others to do to you. 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. Aristotel. Exodus 23:4; Leviticus 19:18; Deuteronomy 15:7-8; Proverbs 24:17; Proverbs 25:21; Luke 6:31). ‘In everything do to others as you would have them do to you; for this is the law and the prophets. Read Introduction to Matthew “ Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” 7:12. Often it is thought that the Golden Rule originated with Christ; however, this truth has been taught in many religions and ancient societies. The sentiment was in use among the Jews. This is a wonderfully comprehensive rule of action. Many in Matthew 25:35-40 had done no positive harm to Christ’s ‘brothers’, but they still came under His condemnation, because they had done nothing. (Master List of Sermons & Commentaries)Matthew Commentaries & SermonsMatthew Commentaries by SpurgeonSermon on the Mount Commentaries 341. 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. Socrates among the Greeks. Multitudes would never face this. And here Jesus is requiring us to apply them to the uttermost as He did Himself. An echo of chap. ((n) T. Bab. It is, indeed, the central axiom of right, the divine concentration of human morality, the test of social justice, the truly GOLDEN RULE. Where our own advantage is concerned, there is not one of us, who cannot explain minutely and ingeniously what ought to be done. The precise sense of the maxim is best referred to common sense. 1. Romans 13:9). 4. Therefore,. Comp. Make their case your own, and think what you could then fairly demand. So also in the saying of Confucius: “Do not to others what you would not wish done to yourself,” Legge, Chinese Classics, i. Here as there “law and prophets”.— with subjunctive after , instead of infinitive.— ’ . "Conclusion of the Sermon on the Mount (Matthew 7:13-27), The righteousness of the kingdom," so amply described, both in principle and in detail, would he seen to involve self-sacrifice at every step. – Matthew 7:12. Laert. He is expecting His followers to make huge positive contributions towards the needs of the world. 7:12-14 Christ came to teach us, not only what we are to know and believe, but what we are to do; not only toward God, but toward men; not only toward those of our party and persuasion, but toward men in general, all with whom we have to do. uses it to round off the teaching, the remainder of the chapter being an epilogue. 146. (5) Had the universal depravity of our nature not been an understood and acknowledged truth, it is difficult to see how our Lord could have expressed Himself as He does in Matthew 7:11, nor can the full force of His reasoning be felt on any other principle. 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. That is the entire Law; all the rest is commentary. Matthew 7:12. It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. Finally, Christ gives what has often been called the “Golden Rule.” We must treat others as we would want them to treat us. David Guzik commentary on Matthew 7, where Jesus continues His teaching of the Sermon on the Mount and addresses judgment and prayer. The sentence is a worthy close to the discourse beginning at Matthew 5:17. “Respondent ultima primis,” Beng. to others. Bible > Matthew > Matthew 7 > Matthew 7:12 Clarke's Matthew 7:12 Bible Commentary 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. It is the summit of ethics, behavior, righteousness, and godliness. 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. It is not, of course, what—in our wayward, capricious, gasping moods—we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what—in the exercise of an impartial judgment, and putting ourselves in their place—we consider it reasonable that they should do to us, that we are to do to them. Not quite. 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. Of two or more motives by which any action or course may have been prompted, and only one of which is wrong, how readily do many Christians-in a spirit the reverse of love-fasten upon the wrong one, without any evidence, but merely on presumption! What you feel would be right for you in their place, that concede ye to them in their own place. And even after they have discovered themselves to have wronged their neighbour-perhaps a brother or sister in Christ-by imputing to them motives to which they find they were strangers, instead of grieving over such want of love (Proverbs 10:12; 1 Peter 4:8), and guarding against it for the future, are they not as ready again to do the same thing? "golden rule" sums up the teaching of the Old Testament (cf. (H.C.). The Christian is called to show unconditional love, but the Christian is not called to unconditional approval. for this is the law and the prophets—"This is the substance of all relative duty; all Scripture in a nutshell." The correspondence between our acts and God’s, a warning in Matthew 7:1, becomes a precept, after the promise of his kind dealings. The golden rule. ((o) Diog. As pointed out previously, this phrase forms an inclusio. 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. Matthew 7:12(NASB) Verse Thoughts “Do unto others what you would have them do unto you' is often referred to by both believers and non-believers as “the golden rule'. The law of nature, says Rosenmüller. Matthew 7:12 is the twelfth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.This well known verse presents what has become known as the Golden Rule.. Thus far proceeds the doctrinal part of this sermon. If God was generous to us, then we should be generous to others. The "golden rule" sums up the teaching of the Old Testament (cf. It is found in Mt 7:12, and is commonly called "The Golden Rule ... do not to your fellow men. Have ye not read what David did— And necessity was a sufficient plea for his transgressing the law in a higher instance. Content. But your heavenly Father has no evil in His nature to struggle with; and has a heart toward His children, compared with which the affections of all the parents that ever did, do, or shall exist, though they were blended into one mighty affection, is not even as a drop to the ocean: How much more, then, will He give good gifts to His pleading children!' Luke 6:31). The golden rule is probably the most well known thing Jesus ever said. Benefit not only your children, as you would be parentally benefited; but treat all as you would be treated. Ebel. Golden Rule = Righteousness and justice. The Golden Rule. Matthew 7:12 . and Fall, c. 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, Matthew 22:38. Matthew 7:12. testimonium animæ naturaliter Christianæ, the regulation of social life is the only end of religion.”, οὗτος γάρ ἐστιν ὁ νόμος, ye would that they should do) “Ye would, Ellicott's Commentary for English Readers. ii. But He who said to obstinate and scornful Jerusalem, "How often would I have gathered thy children, and ye would not" - He who has even for ages "stretched out His hands all day long to a disobedient and gain-saying people!" Matthew 7:12 - ESV: "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. In this verse, Jesus describes what is now known as the Golden Rule, or law of reciprocity, which is the principle of treating others as you would wish to be treated. . liv., note 2) from Isocrates, not without a sneer, as if it anticipated the teaching of the Christ. It is how we apply them that makes all the difference. NASB (UPDATED) TEXT: MATTHEW 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." Matthew 7:12, ESV: "“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets." 12 “In everything do to others as you would have them do to you; for this is the law and the prophets. It bids us consider the interests of others as well as our own. The connection must be a matter of conjecture—with Matthew 7:11, a, “Extend your goodness from children to all,” Fritzsche; with Matthew 7:11, b, “Imitate the divine goodness,” Bengel; with Matthew 7:1-5; Matthew 7:6-11 being an interpolation, Weiss and Holtz. in Misn. Matthew 7:12 Parallel Verses [⇓ See commentary ⇓] Matthew 7:12, NIV: "So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets." . This golden rule is equivalent to ‘thou shalt love thy neighbor as thyself,’ but joined with the example of God’s giving, which implies supreme gratitude to Him, it is equivalent to the whole law. What you feel would be right for you in their place, that concede ye to them in their own place. 8 “For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened. "all things that a man would not take to himself, , "it is not fit to do them to his brethren".''. 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. 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:''. But it must be faced, else the consequences will be fatal. David Guzik commentary on Matthew 12 describes the rejection Jesus receives from the religious leaders and how the people still follow inspite of it . But the meaning is not dependent on connection. Now he takes the lesson a step further by teaching them to ask in faith. Discernment of character is indeed indispensable for hopefully giving "that which is holy" to those who are strangers to it, and offering safely our "pearls" to the needy. It is the quintessence of the "fulfilment" referred to in Matthew 5:17 and taught in the Sermon. (7:7-12) Earlier in the Sermon on the Mount, Jesus warned his disciples against formal, hypocritical prayer, and gave them a model prayer to start them on their prayer journey. Peah, c. 1. sect. God gives His good things in answer to our wishes, if only what we wish for is really for our good. It is one thing not to behave badly towards others, it is quite another to behave positively towards them in every way. He who knows how often his own motives would be misunderstood, if judged in every case from first appearances, will not be ready to judge thus of his neighbour's; nor will he who is conscious of his own uprightness, even when he has been betrayed into something wrong, be ready to put the worst construction even upon what cannot be defended. Romans 3:19; Romans 7:7-14); but Christ is ‘the Power of God,’ as well as ‘the Wisdom of God’ (1 Corinthians 1:24). All these, however, though we may welcome them as instances of the testimonium animæ naturaliter Christianæ (as Tertullian calls it), are yet wanting in the completeness of our Lord’s 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. Years ago, my wife and I were serving on the south side of Chicago for the summer with a ministry called Athletes in Action. 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. [Note: France, The Gospel . He is saying that this is what the Law really intended. 5 The earliest “anticipation” of the golden rule, according to Jeffrey Wattles [Journal of Religious Ethics 21 (1993), 69], is (b) That is to say, The doctrine of the law and prophets. Therefore (to say all in one word) all things whatsoever ye would that men should do to you, do ye even so [ houtoos (G3779), the same thing and in the same way,] to them: for this is the Law and the Prophets. We have here the application of the whole preceding Discourse. “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. 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. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia, Therefore all things whatsoever ye would that men -, ye would that men should do to you, do ye even so to them, all things whatsoever ye would that men should do to you, do ye even so to them, All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them. (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’). This loftier positive form we owe to Jesus. And the best commentary upon this fact is, that never until our Lord came down thus to teach did men effectually and widely exemplify it in their practice. Everything Jesus said between Matthew 5:17 and Matthew 7:12 was essentially an exposition of Old Testament revelation. (4) An explanation of the meaning of the second table. Matthew Henry's Concise Commentary. (12) Therefore . ‘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 Matthew 5:17. 3 Michael Green, The Message of Matthew, IVP (2000), 107. yea, this rule is not only agreeable to the law of Moses, and the prophets, but even to the law and light of nature. This behavior is the will of God, and that is why Jesus" disciples should do it. Matthew 7:13-14; 24-27 contrast two ways of life and destinations.
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