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Explanation for:
Matthew
7
:
12
All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.
13
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord emphasizes that those who neglect their own well-being should not depend solely on prayer, nor should those who do tend to their needs depend only on their own efforts; rather, both must seek divine assistance while diligently applying themselves. After numerous teachings, He instructs us in the art of prayer, and having imparted this knowledge, He further guides us on appropriate actions. He reiterates the importance of persistent prayer, urging us to ‘Ask, seek, and search,’ hence reinforcing that individual diligence is also essential. Consequently, He states that in every situation, we should treat others as we desire to be treated. In these succinct phrases, the Savior encapsulated the essence of virtue, revealing it to be both simple and universally understood. He did not merely proclaim, \\"In all things as you wish,\\" but rather, \\"Therefore, in all things as you wish.\\" The inclusion of \\"therefore\\" was deliberate, indicating a vital connection. He implies that if you wish to be heard, in addition to the aforementioned, you must act accordingly. What is He saying? That in all things, as you wish others to treat you, you should do the same to them. Notice how He indicates that a righteous life must accompany our prayers. He did not say, ‘What you desire from God for yourself, give to your neighbor,’ which may raise the objection, ‘How can this be? He is divine, and I am merely human?’ Instead, He said, ‘If you seek what you desire from an equal, extend the same to your neighbor.' What could be more straightforward than this? What could be more just? Therefore, offering the highest commendation even prior to the greatest rewards for adhering to this instruction, He asserts, ‘For in this are the law and the prophets.’ It becomes clear that virtue is inherent within us, and we naturally understand what is required of us, thus leaving no room for excuses based on ignorance."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Those who are led by the inherent moral law and fulfill their duties are truly commendable. Human nature possesses an accurate and incorruptible standard for discerning virtue, which Christ highlighted as a source of encouragement, stating, “All things whatsoever ye would that men should do unto you, that ye also do unto them.” By this, He demonstrated that this principle embodies the essence of piety and humanity, affirming, “This is the law and the prophets.” However, because our nature fell and the true essence of virtue became obscured, the written law was established. Yet, as this law was also transgressed, its correction was entrusted to the guidance of the Prophets. When they began to assert, “We healed Babylon, and were not healed” (Jeremiah 51:9), the One who planted the seeds of virtue in humanity, instructed through the law, and proclaimed through the Prophets, descended to Earth. Thus, with the arrival of the heavenly Sovereign, it became imperative to formalize heavenly doctrines and to outline, within the sacred Gospels—akin to royal edicts—a way of life that is more fitting and commendable for angels than for humans."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"This commandment appears to focus primarily on love for one’s neighbor rather than love for God, despite Christ’s assertion that the entirety of the law and the prophets hinges upon these two commandments (Matt. 22:37-40). Had He stated, \\"In all situations, treat others as you wish to be treated,\\" it would have encapsulated both commandments simultaneously. It is reasonable to suggest that every person desires to be loved both by God and by others. One commandment instructs us to act towards others as we wish to be treated, while the other compels us to love both God and our fellow man. When it is specifically articulated with regard to others, \\"Therefore in everything, as you would have men do to you, so do you also to them,\\" it effectively communicates the principle: Love your neighbor as yourself (Matthew 22:39). Importantly, we must not overlook His addition, \\"For in this are the law and the prophets.\\" He asserts not merely that these two commandments endorse the law and the prophets, but rather that they encompass the entirety of the law and the prophets (Matt. 22:40), indicating a comprehensive understanding of prophecy. By not including this in His declaration, He allows for the inclusion of the commandment pertaining to love for God. Furthermore, as the Lord delineates the requirements of a pure heart, when it comes to our relationships with others, we should be wary of anyone who might possess a duplicitous heart, as no one would desire to receive deceitful treatment from others."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"It presents a direct path to righteousness, as we are inherently human and possess an understanding of what is right. If you desire favor, engage in good deeds; if you wish to earn the love of your adversaries, extend love to them. The teachings of God's law and the prophets echo the same principles as those outlined by natural law."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In all matters, treat others as you wish to be treated yourself. In this concise phrase, Christ sums up the essence of love that he had previously elaborated on. He articulates a straightforward and righteous principle: whatever you desire others to do for you, you should similarly do for them. This is fundamentally equivalent to loving your neighbor as yourself. He further emphasized this by saying, “Behold the law and the prophets.” This confirms what the ancient Law and the prophets testify. The Law instructs, “Thou shalt love thy neighbor as thyself” (Leviticus 19:18), while the prophets consistently urged the people of Israel to practice brotherly love. When a lawyer inquired about the greatest commandment in the Law, Christ affirmed that it is to love God and to love one's neighbor, declaring, “On these two commandments hang all the law and the prophets” (Matthew 22:36-40), indicating that the entirety of the Law revolves around these two commands. The ultimate aim of the Law is to guide individuals to love God through righteous living and to love one another without harming their neighbor. In essence, one can assert that the entirety of the Law and the prophets is rooted, founded, and encapsulated in these two commands."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"This principle, rooted in the most rational essence, is undeniably true, good, and just, to the extent that neither the faithful nor the unfaithful can contradict or oppose it. If you desire kindness from others, extend the same kindness to them. Do you wish anyone to take your possessions, tarnish your reputation, or cause you any harm, even in the slightest manner? Surely you would not want that. Therefore, you must act likewise: refrain from stealing, dishonoring, or hurting others. What is it that you seek from others? Truly, you yearn for everyone to love, respect, and favor you in every possible way. Thus, you should also do the same for all: love everyone, honor everyone, and show favor to everyone. What response could there possibly be to this, or what objection could be raised? There is none. As the Holy Evangelist Matthew records, when the Lord provided this divine mandate, He remarked: ‘Behold the law and the Prophets’ (Matthew 7:12). It follows that the teachings of the Mosaic Law, the Prophets, and the Gospel are as just as this supreme law."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"After addressing love as the foundation of ethical behavior in Christianity, Jesus Christ also emphasizes justice: treat others as you wish to be treated. The stability of social bonds is rooted in the principle of mutual rights and relationships; this encapsulates the essence of the teachings found in the Old Testament's law and the prophets. Christ complements this natural law with the law of love to illustrate that there exists harmony between God's law and natural law."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The prayers of those who live carelessly will not yield salvation: implore God for assistance in your salvation, but also strive to perform good deeds as you are able. Thus, after instructing to ‘Ask, seek, knock,’ the Lord provides a universal guideline for Christian conduct—known rightly among interpreters of Scripture as the golden rule: \\"AS YOU WANT PEOPLE TO DO WITH YOU.\\" You desire love and kindness from all, so extend the same toward them. Treat every individual, including your adversaries, with goodness. If you wish to receive blessings, prayers, and forgiveness for your faults, do likewise for others. Essentially, carry out toward others what you wish for yourself. This embodies the command to love your neighbor as yourself. Should people adhere to Christ's teachings, there would be no offenses, no trials, no theft, no murders, no discord, no wars, no suffering. This truth of Christ is clear and beneficial for everyone. St. Chrysostom remarks that in these succinct words, the Saviour illustrates that virtue is both simple and accessible, understood by all. He did not say to do to your neighbor what you wish from God, acknowledging the potential objection of the disparity between God and man. Instead, He stated to treat your neighbor as you would treat an equal. What could be more straightforward or just than this? FOR THIS IS THE LAW AND THE PROPHETS—this is not a new commandment; it has been conveyed through the Old Testament Law, the Prophets, and the innate law of human nature. Virtue resides within humanity; our conscience guides us on what is right, leaving no room for justification through ignorance. Ancient philosophers, despite their ignorance of the true God, expressed the principle: ‘Do not do to another what you do not wish for yourself.’ This moral law is inscribed on the hearts of all by the hand of God. \\"The human soul, by nature, is Christian,\\" states Tertullian. The holy fathers, who have experienced the divine power of this command, acknowledged: ‘Both life and death depend on one’s neighbor.’"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"In all circumstances, as you desire, etc. This principle is referred to as the Savior's \\"golden rule\\" due to its exceptional nature. We should treat others as we wish to be treated ourselves by envisioning ourselves in their situation while placing them in ours. Are we inclined to extend to others the same kindness we hope to receive when we can? If so, we demonstrate fairness and righteousness. By considering whether we would offer to another what we wish for ourselves, and if our conscience affirms our willingness, we act out of genuine love for our neighbor rather than selfish desire. When Christians embody this principle, numerous vices and injustices would diminish among us, as nothing unlawful, unjust, or violent would exist. \\"Here shows (the Savior) us the shortest way to virtue: since we, as men, know by ourselves what we ought to do to others\\" (Theophylact). This encapsulates the Law and the Prophets. It represents the key moral teaching of the entire Old Testament. While not expressed in identical terms within its texts, the core of what the Law and the Prophets call for morally lies here. Love and justice form the foundation of this principle; they are also central to the entirety of the Old Testament. \\"In this case both the Law of God and the prophets say the same thing that the natural law also commands us\\" (Theophylact)."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Refrain from doing unto others what you would not wish for yourself. This fundamental moral guideline is embedded in everyone's conscience. The teachings of the law and the prophets of yesteryear articulate this foundational obligation of love for our neighbors. Our Lord Jesus Christ, having consecrated this principle of love through His teachings, instructs believers to champion the genuine well-being of others in every situation and with all available strength, just as we desire for them to support our well-being. When we, dear brothers and sisters, cultivate in our hearts this pure, sacred, and discerning love for our neighbors, and when the Heavenly Father bestows His divine love upon us through His Holy Spirit, then every one of our prayers will reach His heart, which is ever open to granting us the abundant gifts of eternal life made ready by His goodness. Amen."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord elevates us to engage in righteousness and removes the wickedness within us. He has instructed us not to judge or condemn others and to forgive our neighbors for their transgressions against us. He also teaches: \\"Whatever you want men to do to you, you do also to them\\" (Matthew 7:12). Just as we desire our neighbors to be forgiving of our deficiencies and to bear with our insults and wrongs, we must extend the same kindness to them. In doing so, we will attain the fullness of goodness, which empowers our prayers; the effectiveness of our prayers correlates with the extent of our goodness. If we forgive, we will be forgiven; if we give, it will be given back to us. A generous measure, pressed down, shaken together, and running over will be poured into our laps. With the measure you use, it will be measured back to you (Luke 6:37, 38), from the merciful God, who is just in His mercy."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The teachings of Christ, along with His commandments, can be encapsulated in His profound statement: In all things, as ye would that men should do unto you, so do ye also unto them. This teaching, which captures the heart of the Sermon on the Mount, is often seen as not something revolutionary, as the Mosaic Law instructed the Israelites to love their neighbors, while some esteemed philosophers of antiquity advocated for the principle of not treating others in ways one would not wish for oneself. Indeed, the Old Testament states: ‘You shall love your neighbour as yourself’ (Leviticus 19:18). The Hebrew prophets also emphasized the importance of loving one another. However, due to a misinterpretation of these teachings, the Jewish understanding was narrowed to consider only fellow Jews as neighbors, applying the law of love solely within that context. Likewise, while pagan philosophers advised against causing harm to others—promoting a sense of empathy—they did not reach the depth of true love that compels one to actively do good for others. It might be more accurate to say that among pagans, self-love overshadowed the law of love, with only a small fraction embodying it as sympathy towards their fellow beings, merely avoiding harm. If we accept that the law of love is ingrained in human nature, acknowledged, albeit imperfectly, by those who lived before the illumination of Christ’s teachings, it becomes evident that this law is eternal, established at humanity’s creation, as though written by the Creator in the hearts of men. When humankind lost the ability to fully grasp this everlasting law of love, God chose to come to earth in the person of Jesus Christ to revive its significance."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In loving his neighbor as himself, a Christian is called to offer others all that he desires from them. The term \\"ubo\\" indicates that the Lord is drawing a conclusion from the previous teachings, highlighting how our behaviors and attitudes should generally align, offering a singular guiding principle in place of multiple commandments (such as prohibitions against killing or anger). This principle serves as a practical means for Christians to evaluate their interactions with others. By stating that this encompasses the entirety of the Old Testament law and the prophets, Jesus Christ is referring to the moral law outlined in the Old Testament. The phrase \\"law and the prophets\\" creates a clear connection to Matthew 5:17, where the Lord asserts that He did not come to abolish the law or the prophets. Here, He reiterates that His commandments culminate in one essential truth, embodying the very essence of the Old Testament (the law and the prophets). It may seem perplexing why the Lord encapsulates all moral responsibilities towards others in this commandment, particularly when the foremost duties are directed towards God. However, genuine love for one’s neighbor, as clarified in various teachings from the Sermon on the Mount, emanates from faith in the one heavenly Father of all humanity. Thus, love for others becomes a reflection of love for God, much like a brotherly affection mirrors that of parental love. Consequently, as Saint Paul notes, loving others equates to fulfilling the law (Romans 13:8)."}]}
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