Matthew 7:12

And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.

Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, All things whatsoever ye would, &c. That is; I not only command that ye judge not, but All things whatsoever ye would that men should do unto you, do ye unto them; and then you will be able to pray so as to obtain. For whatsoever ever the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root.

(Tr. vii.) Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, Whatsoever ye would that men should do to you, do ye also to them; and adds, for this is the Law and the Prophets.

After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, "Ask," and "seek," and "knock." And thence again, to the necessity of being also diligent ourselves. "For all things," saith He, "whatsoever ye would that men should do to you, do ye also to them." Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men. And He did not merely say, "All things whatsoever ye would," but, "Therefore all things whatsoever ye would." For this word, "therefore," He did not add without purpose, but with a concealed meaning: "if ye desire," saith He, "to be heard, together with what I have said, do these things also." What then are these? "Whatsoever ye would that men should do to you." Seest thou how He hath hereby also signified that together with prayer we need exact conversation? And He did not say, "whatsoever things thou wouldest to be done unto thee of God, those do unto thy neighbor;" lest thou should say, "But how is it possible? He is God and I am man:" but, "whatsoever thou wouldest to be done unto thee of thy fellow servant, these things do thou also thyself show forth towards thy neighbor." What is less burdensome than this? what fairer? Then the praise also, before the rewards, is exceeding great. […]

Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? " And, "As ye would that men should do to you, do ye likewise so to, them." Consider whether He may not have I preserved a race such that He is looking for a testimony to Himself from them, as well as l consisting of those on whom He enjoins the interchange of righteous dealing.

So it is necessary that you also receive in this way the command that you love your neighbor as yourself (Mt 22:39), even if it is not so openly expressed. Or do you not finally judge it sufficient for fulfilling this commandment concerning love of …

(Mor. x. 6.) He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good.

(ord.) Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, All things therefore &c.

So, whatever you wish that men would do to you, do so to them, i.e., forgive others, if you would be forgiven. Some have added, all goods, but it is not needed, because he says, you wish. Wishing, or better, willing, deals with good things; …

"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." In a few words He shows us the way to virtue. We humans know just by common sense what …

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.

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.

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

In this part of the Sermon on the Mount our Lord begins to draw his discourse to a conclusion. The lessons he here forces on our notice are broad, general and full of the deepest wisdom. Let us mark them in succession. 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. There is a golden rule indeed! 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 debatable ground with one mighty principle. It shows us a balance and measure by which everyone may see at once what is his duty. Is there a thing we would not like our neighbor 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! In the second place, our Lord gives us a general caution against the way of many in religion. It is not enough to think as others think, and do as others do. It must not satisfy us to follow the fashion, and swim with the stream of those among whom we live. He tells us that the way that leads to everlasting life is “narrow,” and “ few” travel in it. He tells us that the way that leads to everlasting destruction is “broad,” and full of travelers: “many enter there be that go in there at.”

I believe, no doubt, that, taken very strictly, the three exhortations of this verse—which, indeed, are but one— were, first of all, intended for God's believing people. It was to His disciples that the Lord said, "Cast not your pearls before swine" and, perhaps, certain of them who were poor in spirit might turn around and say, "Lord, we have few pearls; we are too poor to have the treasures of Your Grace so plentifully. You have bidden us not to give that which is holy unto dogs; but holiness is rather a thing we seek after than possess."

I believe, no doubt, that, taken very strictly, the three exhortations of this verse—which, indeed, are but one— were, first of all, intended for God's believing people. It was to His disciples that the Lord said, "Cast not your pearls before swine" and, perhaps, certain of them who were poor in spirit might turn around and say, "Lord, we have few pearls; we are too poor to have the treasures of Your Grace so plentifully. You have bidden us not to give that which is holy unto dogs; but holiness is rather a thing we seek after than possess." "Well," says the Lord, "you have only to ask and have; you have not because you ask not; you have only to seek and you will be sure to find—for holy things, like rare pearls, are to be discovered if you look for them. You have only to knock and spiritual secrets shall open to you, even the innermost Truths of God." In each exhortation our Lord bids us pray. Beloved, let us abound in supplication! Depend upon it, failure in prayer will undermine the foundation of our peace and sap the strength of our confidence. But if we abound in pleading with God, we shall grow strong in the Lord and we shall be happy in His love and we shall become a blessing to those around us! Need I commend the Mercy Seat to you who wait before it? Surely prayer must have become such a joy to you, such a necessity of your being, such an element of your life, that I hardly need press it upon you as a duty, or invite you to it as a privilege. Yet I continue to do so because the Master does it by a triple exhortation. A threefold cord is not easily broken—let not my text be neglected by you.

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.

All things whatsoever ... - This command has been usually called the “Saviour’s 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.