The Meaning of Matthew 7:12 Explained

Matthew 7:12

KJV: 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.

YLT: 'All things, therefore, whatever ye may will that men may be doing to you, so also do to them, for this is the law and the prophets.

Darby: Therefore all things whatever ye desire that men should do to you, thus do ye also do to them; for this is the law and the prophets.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Matthew 7:12 Mean?

Verse Meaning

The recurrence of "the Law and the Prophets" here takes us back to Matthew 5:17, the beginning of the body of the Sermon. As pointed out previously, this phrase forms an inclusio. Everything Jesus said between Matthew 5:17 and Matthew 7:12 was essentially an exposition of Old Testament revelation. Consequently the "therefore" in this verse probably summarizes the entire section ( Matthew 5:17 to Matthew 7:12).
The "golden rule" sums up the teaching of the Old Testament (cf. Exodus 23:4; Leviticus 19:18; Deuteronomy 15:7-8; Proverbs 24:17; Proverbs 25:21; Luke 6:31). The title "golden rule" traditionally comes from "the Roman Emperor Alexander Severus (A.D222-35), 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." [1]
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. Matthew 5:17). This behavior is the will of God, and that is why Jesus" disciples should do it.

Context Summary

Matthew 7:1-12 - Judging Self Asking God Serving Others
There is abundant need for a right and sound judgment, illumined by the Spirit of truth; but there is a world of difference between it and the censorious and critical opinions which we are apt to form and utter about others. Human nature is fond of climbing up into the judgment seat and proclaiming its decisions, without hearing both sides or calling witnesses. Beware of basing your judgment on idle stories and gossip. In any case, do not utter it, if it be adverse, unless you have first prayed about it and sought to turn the sinner from the error of his ways. Let God search you, before you search another. See Psalms 139:23-24; 1 Corinthians 4:1-5; Hebrews 4:12.
We ask for a gift; we seek for what we have lost; we knock for entrance. Only a door stands between us and Christ! He will not give us stones or serpents, even if we clamor for them; but He will never fail to give good things-and above all His Holy Spirit-only we must ask for them.
The Roman Emperor Severus was so charmed with the Golden Rule that he had it inscribed on the walls of his palace. Let us inscribe it on our hearts and act on it in the power of the Holy Spirit, who sheds God's love abroad in the hearts of those who believe. [source]

Chapter Summary: Matthew 7

1  Do Not Judge
7  Ask, Seek, Knock
13  Enter through the Narrow Gate
15  A Tree and Its Fruit
24  The Wise and the Foolish Builders
28  Jesus ends his sermon, and the people are astonished

Greek Commentary for Matthew 7:12

That men should do unto you [ινα ποιωσιν μν οι αντρωποι]
Luke (Luke 6:31) puts the Golden Rule parallel with Matthew 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‘ (Matthew 5:17) which is taught in the sermon” (McNeile). Jesus puts it in positive form. [source]

Reverse Greek Commentary Search for Matthew 7:12

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Luke 6:31 As ye would [κατως τελετε]
In Matthew 7:12 the Golden Rule begins: Παντα οσα εαν τελητε — Panta hosa ean thelēte Luke has “likewise” (ομοιως — homoiōs) where Matthew has ουτως — houtōs See note on Matthew 7:12 for discussion of the saying. [source]
James 2:8 If ye fulfil [ει τελειτε]
Condition of first class, assumed as true with ει — ei and present active indicative of τελεω — teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος — nomos (law). Jesus used πληροω — plēroō in Matthew 4:17. James has τηρεω — tēreō in James 2:10.The royal law (νομον βασιλικον — nomon basilikon). Old adjective for royal, regal (from βασιλευς — basileus king), as of an officer (John 4:46). But why applied to νομος — nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος — nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
James 2:8 The royal law [νομον βασιλικον]
Old adjective for royal, regal (from βασιλευς — basileus king), as of an officer (John 4:46). But why applied to νομος — nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος — nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]

What do the individual words in Matthew 7:12 mean?

All things therefore as many as if you might desire that should do to you the men so also you do to them This for is the law and prophets
Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς οὗτος γάρ ἐστιν νόμος καὶ προφῆται

Πάντα  All  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
ὅσα  as  many  as 
Parse: Personal / Relative Pronoun, Accusative Neuter Plural
Root: ὅσος  
Sense: as great as, as far as, how much, how many, whoever.
θέλητε  you  might  desire 
Parse: Verb, Present Subjunctive Active, 2nd Person Plural
Root: θέλω  
Sense: to will, have in mind, intend.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ποιῶσιν  should  do 
Parse: Verb, Present Subjunctive Active, 3rd Person Plural
Root: ποιέω  
Sense: to make.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
ἄνθρωποι  men 
Parse: Noun, Nominative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
οὗτος  This 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
νόμος  law 
Parse: Noun, Nominative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
προφῆται  prophets 
Parse: Noun, Nominative Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.