Matthew 7:12
Verse
Context
Sermons
Kathryn Kuhlman
Paris Reidhead
Erlo Stegen
Don McClure
Zac PoonenSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore--to say all in one word. 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. for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jam 2:8; compare Rom 13:9). 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. 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. 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. The precise sense of the maxim is best referred to common sense. 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.
John Gill Bible Commentary
Enter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", Joh 10:7 as he is into the church below, and into all the ordinances and privileges of it; as also to the Father, by whom we have access unto him, and are let into communion with him, and a participation of all the blessings of grace; yea, he is the gate of heaven, through which we have boldness to enter into the holiest of all by faith and hope now; as there will be hereafter an abundant entrance into the kingdom and glory of God, through his blood and righteousness. This is called "strait"; because faith in Christ, a profession of it, and a life and conversation agreeable to it, are attended with many afflictions, temptations, reproaches, and persecutions. "Entering" in at it is by faith, and making a profession of it: hence it follows, that faith is not the gate itself, but the grace, by which men enter in at the right door, and walk on in Christ, as they begin with him. For wide is the gate, and broad is the way, that leadeth to destruction; so that the one may be easily known from the other. There is no difficulty in finding out, or entering in at, or walking in the way of sin, which leads to eternal ruin. The gate of carnal lusts, and worldly pleasures, stands wide open, and many there be which go in thereat; even all men in a state of nature; the way of the ungodly is "broad", smooth, easy, and every way agreeable to the flesh; it takes in a large compass of vices, and has in it abundance of company; but its end is destruction. Our Lord seems to allude to the private and public roads, whose measures are fixed by the Jewish canons; which say (p), that "a private way was four cubits broad, a way from city to city eight cubits, a public way sixteen cubits, and the way to the cities of refuge thirty two cubits.'' (p) T. Bab. Bava Bathra, fol. 100. 1, 2. Vid. Maimon. & R. Sampson in Misn. Peah, c. 2. sect. 1. & Maimon in Sabbat. c. 1. sect. 1.
Matthew Henry Bible Commentary
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, Mat 7:12. 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; Zac 7:9, Zac 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, Mat 22:40. 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, aut hi 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, Sa1 14:4. 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, Mat 25:10. 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 tethlimmenē - 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, Pe1 3:20. 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 (Pe2 1:3); 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, Luk 13:24.
Tyndale Open Study Notes
7:12 the law and the prophets: The teaching of Jesus in 5:21–7:6 is the goal and true expression of the law of Moses. Love is at the core of discipleship (see also Gal 5:13-14, 18).
Matthew 7:12
Ask, Seek, Knock
11So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him!12In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets.
- Scripture
- Sermons
- Commentary
Mental Attitude
By Kathryn Kuhlman13K12:48AttitudePRO 23:7MAT 7:12MAT 22:39MRK 11:24ROM 12:2PHP 2:31JN 4:8In this sermon, the preacher emphasizes the importance of one's attitude in shaping their life. He quotes Proverbs 23:7, which states that as a person thinks in their heart, so they are. The preacher highlights that the desire for love, friendship, and admiration from others must begin within oneself. He encourages self-reflection and taking inventory of one's own character. The sermon also emphasizes the power of God and how one's attitude can limit or unleash that power in their life.
The Key to Understanding
By Paris Reidhead4.9K57:10LoveMAT 5:14MAT 6:33MAT 7:12MAT 7:21MAT 22:34MAT 25:31In this sermon, the speaker discusses the importance of loving and serving others as a reflection of our love for God. He emphasizes that individuals make up nations, and therefore, our actions towards others have a significant impact. The speaker references Matthew 7 and 25, where Jesus speaks about the judgment day and how our treatment of others is evidence of our repentance and faith. He highlights the need for Christians to understand the Lord Jesus Christ and to prioritize loving and caring for people, as this is the way to demonstrate our love for God.
The Enemy of the Cross
By Erlo Stegen3.9K57:59MAT 7:12MAT 22:39LUK 14:25LUK 14:27JHN 12:48ACT 10:34GAL 6:14In this sermon, the speaker begins by praying for understanding and guidance from God. He then reads from Luke chapter 14, where Jesus speaks about the requirements of being his disciple. The speaker shares a personal story about a moment of prejudice and how God challenged him to love others as himself. He emphasizes the need for the cross of Jesus to work in our lives, bringing about a transformation in our attitudes and actions towards others.
The Gospel, Possessions and Prosperity - Session 3
By David Platt3.8K1:15:14PossessionsDEU 15:11MAT 6:11MAT 6:19MAT 7:12In this sermon, the preacher emphasizes the importance of our use of money in demonstrating where our heart is. He encourages the congregation to examine their checkbooks and budgets to see where their priorities lie. The preacher asserts that our use of money determines where our heart goes, and that if we want a heart for missions or for the poor, we must invest our money in those areas. The sermon also discusses the parables of the rich man and Lazarus and the talents, highlighting the responsibility we have to use the time, talents, and treasures God entrusts to us for eternal purposes.
(The Truth Will Set You Free) Freedom From the Curse
By Zac Poonen2.0K58:01PSA 119:11PRO 18:21MAT 5:44MAT 7:12MAT 16:17GAL 3:13In this sermon, the speaker emphasizes the importance of treating others with kindness and fairness, as taught by Jesus in the Sermon on the Mount. He warns against speaking evil about others and encourages forgiveness and generosity. The speaker also addresses the issue of exploitation and mistreatment of workers, emphasizing the need to pay them fairly. He highlights the significance of being serious students of God's Word and serving one's generation in the will of God. The sermon concludes with a reminder to release others and extend pardon in order to experience release from the cages of bitterness and unforgiveness.
False Prophets
By Don McClure2.0K51:32MAT 5:3MAT 5:13MAT 5:16MAT 5:48MAT 6:33MAT 7:12In this sermon, the speaker focuses on the importance of living according to the teachings of the Sermon on the Mount. He emphasizes that many of the disasters in life stem from not following these teachings and not trusting in God. The sermon covers various aspects of the Christian life, such as loving God and others, being merciful and pure in heart, and being a peacemaker. The speaker highlights that the Sermon on the Mount is a central message in the Bible, and Jesus has condensed the greatest truths from the entire Bible into this sermon.
Things Unshakable - an Unshakable Life
By Zac Poonen1.9K46:37UnshakablePSA 16:8MAT 5:20MAT 7:12ACT 2:25In this sermon, the speaker emphasizes the importance of obeying God's commands and trusting that they are for our own good. He compares our relationship with God to that of a parent and child, highlighting how children often think they know better than their parents and end up making mistakes. The speaker references Matthew 5:20 and Matthew 7, explaining that those who not only hear God's words but also put them into practice will have an unshakable life. He warns against the dangers of disobeying God's commands, such as refusing to forgive or indulging in sinful behaviors, which can lead to negative consequences in our lives. The speaker encourages believers to truly believe that they can follow Jesus and strive to walk in his footsteps.
No Power Without Purity
By Gerhard Du Toit1.9K1:00:30PurityMAT 5:3MAT 5:17MAT 5:48MAT 6:33MAT 7:7MAT 7:12MAT 7:24In this sermon, the preacher emphasizes the importance of spending time with individuals who want to come to Christ. He explains that by investing time in teaching and discussing the Word of God with them, it saves him from having to constantly follow up and ensure their spiritual growth. The preacher also highlights the three aspects of the ministry of Jesus Christ: his teachings, his miracles, and his reactions to people's responses. He then focuses on the teachings of Christ, specifically mentioning fasting, giving, and prayer. The sermon concludes with a reference to the Apostle Paul's exhortation to be transformed by the renewing of the mind and the importance of understanding God's mercies.
(Through the Bible) Matthew 5
By Chuck Smith1.8K1:25:45MAT 5:16MAT 5:19MAT 5:21MAT 5:48MAT 7:12MAT 22:37In this sermon, the preacher emphasizes the importance of loving God with all our hearts and loving our neighbors as ourselves, summarizing the law and the prophets. The preacher also highlights the need for self-reflection and recognition of our own weaknesses, as seen in the example of Paul the Apostle in Romans chapter 7. The sermon emphasizes the mission of the church to bring people out of darkness and into the kingdom of light, as described by Paul in his commission to deliver relief to the Gentiles. The preacher also references Jesus' teaching that believers are the light of the world and should not hide their faith but let it shine for all to see.
A Working Faith: Arrogant Presumption Exposed
By J. Glyn Owen1.7K55:51FaithMAT 7:1MAT 7:12GAL 6:1GAL 6:5JAS 4:1JAS 4:11In this sermon on James 4:11-12, the preacher emphasizes the ongoing battle against sin in the Christian life. He warns against the arrogance and presumption that can lead to offensive words and judgments against fellow Christians. The preacher also highlights the importance of growing in grace and knowledge of the Lord Jesus Christ. Additionally, he addresses the issue of planning our lives and business programs without considering God's sovereignty. The sermon emphasizes the need to avoid arrogant presumption in our relationships within the Christian church.
How Our Joy Can Be Full
By Zac Poonen1.7K58:48JoyMAT 6:33MAT 7:12MAT 22:39LUK 6:31ROM 14:171JN 2:11JN 2:20In this sermon, the speaker emphasizes the importance of being prepared for the return of Christ. He highlights two types of people: those who are ready to stand before the Lord and have their sins forgiven, and those who are afraid of their true lives being exposed. The speaker warns against being consumed by worldly desires, as it can hinder one's love for God and Jesus. He also criticizes the influence of certain movies and TV preachers, suggesting that they distract Christians from reading the Bible and developing discernment. The sermon concludes with a reminder to treat others as we would like to be treated and to live a life that aligns with the teachings of the Bible, which can bring true joy and eternal life.
Ministering to Muslims
By Wagdi Iskander1.6K1:08:48IslamMAT 5:3MAT 5:28MAT 5:48MAT 6:33MAT 7:12MAT 7:24LUK 24:31In this sermon, the speaker discusses his experience in sharing the word of God with Muslims. He mentions baptizing over 700 individuals and witnessing their eyes being opened to the message. The speaker emphasizes the importance of using the Bible to engage in conversations with Muslims and suggests selecting passages such as the Psalms and excluding Paul's writings. He also highlights the difference between forgiveness in Islam, achieved through good deeds, and forgiveness in Christianity, which is a gift offered to everyone through Jesus. The sermon concludes with a prayer for understanding and guidance in sharing God's love and forgiveness with Muslims.
God Requires Honesty and Compassion
By Zac Poonen1.6K58:35CompassionISA 1:12MIC 6:6MAT 7:12MAT 22:39ROM 13:9GAL 5:14JAS 2:8In this sermon, the speaker emphasizes the importance of acknowledging our failures and treating others fairly. He highlights the need to take responsibility for our mistakes and not blame others. The speaker also challenges the audience to examine how they treat people who can offer them nothing, such as beggars or servants. He references biblical passages, such as Micah 6:8, to support the idea that God requires us to do justice and love mercy in our interactions with others.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
(Through the Bible) Matthew 7
By Chuck Smith1.5K1:25:12MAT 7:1MAT 7:7MAT 7:12MAT 7:21MAT 7:24In this sermon, the preacher discusses the importance of obedience to God's word. He uses the story of Peter's vision of unclean animals to illustrate how we often argue and challenge God instead of simply obeying Him. The preacher emphasizes the need to build our lives on obedience to God's truth rather than just hearing and agreeing with it. He also highlights the importance of seeking the power of God's love through the Holy Spirit in order to live up to the requirements of following Jesus. The sermon concludes with Jesus' teaching on not judging others, emphasizing that the judgment we use will be used against us.
Sermon on the Mount: Our Soveriegn Lord (Part 1)
By J. Glyn Owen1.4K49:55Sermon on the MountPSA 119:105MAT 5:17MAT 6:33MAT 7:12ROM 13:10GAL 5:14JAS 2:8In this sermon on the Sermon on the Mount, the speaker discusses how Jesus is now moving from the general to the specific in his teachings. He emphasizes the importance of our good works being seen by others and bringing glory to God. The speaker also highlights the role of character formation and the blessings that come with it, enabling us to be the salt of society and the light of the world. Jesus' understanding of the scriptures, both Old and New Testaments, is emphasized, and he begins and ends this section of the sermon by referencing the law and the prophets.
Isaiah Chapter 9
By Stephen Kaung1.4K42:58IsaiahJDG 13:17ISA 9:6MAT 5:44MAT 6:33MAT 7:12ROM 11:33In this sermon, the preacher focuses on the title "Wonderful" and connects it to God's purpose. He emphasizes that God's purpose is beyond human understanding and is truly wonderful. The preacher references passages from the Bible, such as Romans 11, Judges 13, and Daniel 2, to illustrate the prophetic vision of the kingdom of God and how Christ will establish his government with judgment and righteousness. The sermon also highlights the message of repentance preached by John the Baptist and Jesus, emphasizing that the kingdom of heaven is at hand and those who accept Christ as their king will be part of his kingdom.
Princess & Her Relationships, the (Part 1)
By Dora Esh1.4K1:51:31ModestyEXO 20:12PSA 68:5MAT 7:12MAT 11:28MAT 22:372CO 13:14EPH 6:1In this sermon, Brother Denny addresses the issue of submission and obedience in relationships. He emphasizes the importance of submitting to authority, even when we may not agree with it. He warns against the dangers of disregarding the guidance of parents and making choices based on personal desires. Brother Denny encourages young women to consider the impact of their actions on their reputation and the potential recommendations they may receive from parents when it comes to finding a suitable partner. He concludes by inviting questions and discussions on the topic.
Hallowed
By Don McClure1.3K43:19MAT 5:3MAT 6:9MAT 6:33MAT 7:7MAT 7:12MAT 22:37JHN 14:6In this sermon, the preacher focuses on the importance of prayer and its transformative power in the lives of believers. He emphasizes that the Sermon on the Mount, specifically the Beatitudes, is meant for those who have a deep hunger and desire to live with God. The preacher highlights the significance of surrendering one's life to God and offering it completely to Him. He then delves into the Lord's Prayer, explaining that it is a model for believers to approach God and understand the power and glory of prayer. The sermon concludes with a prayer for continued guidance and teaching in the area of prayer and a transformed life.
Princess & Her Relationships, the (Part 2)
By Dora Esh1.3K1:51:31ModestyEXO 20:12PSA 68:5MAT 7:12MAT 11:28MAT 22:372CO 13:14EPH 6:1In this sermon, Brother Denny discusses the importance of submission in the family. He emphasizes that submission is not just obeying when we agree, but obeying regardless of how we feel. He encourages listeners to show respect and build up their family members, even when they may be taking advantage of them. Brother Denny also highlights the importance of playing games together as a way to build friendships and create a joyful atmosphere in the home.
God's Purpose in Marriage - and at Present
By Zac Poonen1.2K1:25:25PRO 22:28MAT 7:121CO 13:4EPH 5:211JN 4:20
This sermon emphasizes the importance of love and respect in marriage, highlighting the need for patience, kindness, and appreciation towards one's partner. It encourages treating others the way you want to be treated, covering their faults, and believing in their potential for growth. The sermon also stresses the significance of forgiveness, trust, and endurance in maintaining a strong and loving relationship.
God Requires Honesty and Compassion - Part 1
By Zac Poonen1.2K09:16PRO 11:17MIC 6:8MAT 5:7MAT 7:12LUK 6:36ROM 2:1PHP 2:3JAS 2:131JN 1:9
This sermon focuses on the message from Micah 6, emphasizing the importance of treating others fairly, showing mercy, and walking humbly with God. It highlights the need to do justice by treating others as we want to be treated, love kindness by forgiving others, and walk humbly by acknowledging our mistakes without blaming others. The speaker urges honesty in acknowledging faults and emphasizes the significance of kindness towards others, reflecting Jesus' example of compassion even in the face of mistreatment.
Marriage
By Don McClure1.2K54:23MAT 5:17MAT 5:21MAT 5:31MAT 6:33MAT 7:12MAT 22:37MAT 28:19In this sermon, the preacher begins by discussing the transformation that occurs in a person's life through the Beatitudes. He then moves on to describe the qualities of someone who is considered to be the salt of the earth and the light of the world. The preacher emphasizes that those who possess these qualities are remarkably different from the rest of the world, as they are unable to easily write off or judge others. Instead, they exhibit humility, brokenness, meekness, and a hunger for God. The sermon is based on Matthew chapter 5.
Living as Jesus Lived (Tamil)
By Zac Poonen1.2K1:00:04MAT 5:14MAT 7:12JHN 9:5HEB 2:17HEB 4:151PE 2:211JN 1:4
This sermon emphasizes the possibility of living a life like Jesus did on earth, highlighting the importance of understanding that Jesus, though God, lived without using His divine powers and faced every situation like a human. It challenges believers to adopt the values and attitudes of Jesus, such as purity, forgiveness, and love, and to reject the lies of the devil that living a victorious Christian life is impossible. The message encourages believers to walk in the light, have fellowship with God, and allow the Holy Spirit to transform their lives to reflect the life of Christ.
1982 Testimony
By Arthur Blessitt1.2K59:08TestimonyMAT 5:41MAT 6:1MAT 7:12MAT 22:39MAT 25:35MRK 12:30LUK 9:23In this sermon, the preacher emphasizes the importance of trusting and loving the Lord. He uses the analogy of crossing deep washes and narrow rivers to illustrate the challenges we face in life. The preacher also highlights the significance of treating others with kindness and compassion, as Jesus taught. He shares a personal story of encountering a woman in need and being moved by the Holy Spirit to give her all his money. The sermon concludes with a call to settle matters with God and a reminder of the cross as a symbol of faith.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Therefore--to say all in one word. 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. for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jam 2:8; compare Rom 13:9). 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. 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. 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. The precise sense of the maxim is best referred to common sense. 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.
John Gill Bible Commentary
Enter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", Joh 10:7 as he is into the church below, and into all the ordinances and privileges of it; as also to the Father, by whom we have access unto him, and are let into communion with him, and a participation of all the blessings of grace; yea, he is the gate of heaven, through which we have boldness to enter into the holiest of all by faith and hope now; as there will be hereafter an abundant entrance into the kingdom and glory of God, through his blood and righteousness. This is called "strait"; because faith in Christ, a profession of it, and a life and conversation agreeable to it, are attended with many afflictions, temptations, reproaches, and persecutions. "Entering" in at it is by faith, and making a profession of it: hence it follows, that faith is not the gate itself, but the grace, by which men enter in at the right door, and walk on in Christ, as they begin with him. For wide is the gate, and broad is the way, that leadeth to destruction; so that the one may be easily known from the other. There is no difficulty in finding out, or entering in at, or walking in the way of sin, which leads to eternal ruin. The gate of carnal lusts, and worldly pleasures, stands wide open, and many there be which go in thereat; even all men in a state of nature; the way of the ungodly is "broad", smooth, easy, and every way agreeable to the flesh; it takes in a large compass of vices, and has in it abundance of company; but its end is destruction. Our Lord seems to allude to the private and public roads, whose measures are fixed by the Jewish canons; which say (p), that "a private way was four cubits broad, a way from city to city eight cubits, a public way sixteen cubits, and the way to the cities of refuge thirty two cubits.'' (p) T. Bab. Bava Bathra, fol. 100. 1, 2. Vid. Maimon. & R. Sampson in Misn. Peah, c. 2. sect. 1. & Maimon in Sabbat. c. 1. sect. 1.
Matthew Henry Bible Commentary
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, Mat 7:12. 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; Zac 7:9, Zac 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, Mat 22:40. 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, aut hi 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, Sa1 14:4. 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, Mat 25:10. 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 tethlimmenē - 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, Pe1 3:20. 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 (Pe2 1:3); 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, Luk 13:24.
Tyndale Open Study Notes
7:12 the law and the prophets: The teaching of Jesus in 5:21–7:6 is the goal and true expression of the law of Moses. Love is at the core of discipleship (see also Gal 5:13-14, 18).