In everything, then
This phrase sets the stage for a comprehensive application of the principle that follows. The Greek word for "everything" (πάντα, panta) implies an all-encompassing scope, suggesting that this teaching is not limited to specific situations but is universally applicable. Historically, this reflects the Jewish understanding of the Torah as a guide for all aspects of life. The word "then" (οὖν, oun) connects this verse to the preceding teachings, indicating that this principle is a conclusion or summary of Jesus' ethical instructions.

do to others
The verb "do" (ποιεῖτε, poieite) is an imperative, calling for action. It emphasizes the proactive nature of Christian love and ethics. The phrase "to others" (τοῖς ἀνθρώποις, tois anthrōpois) is inclusive, referring to all people, not just fellow believers. This reflects the historical context of Jesus' ministry, which often challenged social and religious boundaries, urging His followers to extend love and kindness beyond their immediate community.

as you would have them do to you
This is commonly known as the "Golden Rule." The Greek phrase (ὡς θέλετε ἵνα ποιῶσιν ὑμῖν, hōs thelete hina poiōsin hymin) suggests a reciprocal relationship. The word "would" (θέλετε, thelete) implies a desire or will, indicating that this principle is rooted in empathy and understanding. Historically, similar ethical teachings existed in other cultures, but Jesus' formulation is unique in its positive, active command, rather than a passive prohibition.

For this is the essence of the Law and the Prophets
The word "essence" (οὗτος, houtos) signifies the core or fundamental principle. The "Law and the Prophets" (ὁ νόμος καὶ οἱ προφῆται, ho nomos kai hoi prophētai) is a Jewish idiom referring to the entire Hebrew Scriptures. By stating that this rule encapsulates the Law and the Prophets, Jesus affirms the continuity and fulfillment of the Old Testament in His teachings. This reflects a conservative Christian perspective that sees Jesus not as abolishing the Law, but as bringing it to its intended completion through love and action.

1. Jesus Christ
The speaker of this verse, delivering the Sermon on the Mount, a foundational teaching moment in His ministry.

2. The Disciples
The primary audience of the Sermon on the Mount, representing followers of Christ who are learning the principles of the Kingdom of Heaven.

3. The Law and the Prophets
A reference to the Hebrew Scriptures, encompassing the moral and ethical teachings that Jesus fulfills and expounds upon.

4. The Sermon on the Mount
The setting of this teaching, a collection of Jesus' teachings found in Matthew chapters 5-7, addressing the nature of true righteousness.

5. The Golden Rule
A term often used to describe this verse, emphasizing its universal ethical principle.The Essence of the Law and Prophets
Jesus summarizes the ethical teachings of the Old Testament, highlighting that true righteousness is relational and rooted in love.

Universal Principle
The Golden Rule is a timeless and cross-cultural principle that applies to all human interactions, reflecting God's desire for justice and mercy.

Active Love
This teaching calls for proactive love, not merely refraining from harm but actively seeking the good of others.

Reflection of God's Character
By living out this principle, believers reflect the character of God, who is loving, just, and merciful.

Practical Discipleship
Applying this rule in daily life is a practical expression of discipleship, demonstrating the transformative power of the Gospel.(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 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. 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 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. Laert., v. 1, ? 21). All these, however, though we may welcome them as instances of the testimonium animae naturaliter Christianae (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. Yet even here, too, there is, of necessity, an implied limitation. We cannot comply with all men's 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.

Verse 12. - Ver. 12a, parallel passage: Luke 6:31; Luke 12b, Matthew only. All things therefore. Therefore. Summing up the lesson of vers. 1-11 (cf. ver. 7, note). In consequence of all that I have said about censoriousness and the means of overcoming it, let the very opposite feeling rule your conduct towards others. Let all (emphatic) your dealings with men be conducted in the same spirit in which you would desire them to deal with you. Even so. Not "these things" do ye to them; for our Lord carefully avoids any expression that might lead to a legal enumeration of different details, but "thus" (οὕτως), referring to the character of your own wishes. (For this "golden rule," cf. Tobit 4:15 (negative form); cf. also patristic references in Resch, 'Agrapha,' pp. 95, 135.) On the occasional similarity of pre-Christian writings to the teaching of our Lord, Augustine (vide Trench, 'Serm.,' in loc.) well says it is "the glory of the written and spoken law, that it is the transcript of that which was from the first, and not merely as old as this man or that, but as the Creation itself, a reproduction of that obscured and forgotten law written at the beginning by the finger of God on the hearts of all men. When, therefore, heathen sages or poets proclaimed any part of this, they had not thereby anticipated Christ; they had only deciphered some fragment of that law, which he gave from the first, and which, when men, exiles and fugitives from themselves and from the knowledge of their own hearts, had lost the power of reading, he came in the flesh to read to them anew, and to bring out the well-nigh obliterated characters afresh." (Compare also Bishop Lightfoot's essay on "St. Paul and Seneca," in his 'Philippians.') For this is the law and the prophets. For this. This principle of action and mode of life is, in fact, the sum of all Bible teaching (cf. Leviticus 19:18). Observe:

(1) Our Lord brings out the same thought, but with its necessary limitation to the second table, in Matthew 22:40 (cf. Romans 13:10).

(2) Our Lord thus returns to the main subject of his sermon, the relation in which he and his must stand to the Law (Matthew 5:17).

Parallel Commentaries ...

In everything,
Πάντα (Panta)
Adjective - Accusative Neuter Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

then,
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

do
ποιεῖτε (poieite)
Verb - Present Imperative Active - 2nd Person Plural
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

to others
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

as
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

you would have
θέλητε (thelēte)
Verb - Present Subjunctive Active - 2nd Person Plural
Strong's 2309: To will, wish, desire, be willing, intend, design.

them do
ποιῶσιν (poiōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

to you.
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

For
γάρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

this
οὗτος (houtos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 3778: This; he, she, it.

is [the essence of]
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law
νόμος (nomos)
Noun - Nominative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

prophets.
προφῆται (prophētai)
Noun - Nominative Masculine Plural
Strong's 4396: From a compound of pro and phemi; a foreteller; by analogy, an inspired speaker; by extension, a poet.


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NT Gospels: Matthew 7:12 Therefore whatever you desire for men (Matt. Mat Mt)