In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.  (Luke 6:31) (22:39,40; Leviticus 19:18; Isaiah 1:17,18; Jeremiah 7:5,6; Ezekiel 18:7,8,21; Amos 5:14,15; Micah 6:8; Zechariah 7:7-10; 8:16,17; Malachi 3:5; Mark 12:29-34; Romans 13:8-10; Galatians 5:13,14; 1 Timothy 1:5; James 2:10-13)

Spurgeon writes...

“The law and the prophets” are here condensed into a single sentence. This is the golden rule, a handy rule, a perpetually-applicable rule, useful in every condition, and it never makes a mistake.

Wonderful condensation of the two tables off the law! God help us to remember it. This is a golden rule, and he that follows that shall lead a golden life.

J C Ryle comments that in...

In this part of the sermon on the mount (Mt 7:12-20) our Lord begins to draw His discourse to a conclusion. The lessons He here enforces 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.

This is a golden rule indeed! It does not merely forbid all petty malice and revenge, all cheating and over-reaching. 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 every one 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! (J. C. Ryle. Expository Thoughts)

This is what we often hear referred to as "the Golden Rule" (the principle of reciprocity = the practice of exchanging things with others for mutual benefit) which is a summation of Jesus' ethical teaching regarding our treatment of others.

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.

The Golden Rule is like a "pocketknife" always ready to be used, even when there is no time to ask for advice. Treat them like you would like to be treated Jesus says! Jesus thus 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. Mt 5:17). This behavior is the will of God, and Jesus’ disciples should do it.

Jesus had made similar statements earlier in His sermon...

"Give to him who asks of you, and do not turn away from him who wants to borrow from you." (notes Matthew 5:42)
 

"I say to you, love your enemies, and pray for those who persecute you." (notes Matthew 5:44)

Versions of the “Golden Rule” existed before Christ, in the rabbinic writings and even in Hinduism and Buddhism. All of them cast the rule as a negative command, such as Rabbi Hillel’s version,

“What is hateful to yourself do not to someone else.”

Jesus puts this command in the positive, and says that we should do unto others what we want them to do unto us.

Jameison, F, B writes that...

“This is the substance of all relative duty; all Scripture in a nutshell.” Incomparable summary! How well called “the royal law!” (Ja 2:8; compare note Romans 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. (Matthew 7)

MacArthur comments that...

How we treat others is not to be determined by how we expect them to treat us or by how we think they should treat us, but by how we want them to treat us. Herein is the heart of the principle, an aspect of the general truth that is not found in similar expressions in other religions and philosophies. For many years the basic instrument of music was the harpsichord. As its keys are depressed, a given string is plucked to create the desired note, much as a guitar string is plucked with a pick. But the tone made in that way is not pure, and the mechanism is relatively slow and limiting. Sometime during the last quarter of the eighteenth century, during Beethoven’s lifetime, an unknown musician modified the harpsichord so that the keys activated hammers that struck, rather than plucked, the strings. With that minor change, a major improvement was made that would henceforth radically enhance the entire musical world, giving a grandeur and breadth never before known. That is the sort of revolutionary change Jesus gives in the golden rule. Every other form of this basic principle had been given in purely negative terms, and is found in the literature of almost every major religion and philosophical system... The motivation is basically selfish-refraining from harming others in order that they will not harm us. Those negative forms of the rule are not golden, because they are primarily utilitarian and motivated by fear and self-preservation...

Selfless love does not serve in order to prevent its own harm or to insure its own welfare. It serves for the sake of the one being served, and serves in the way it likes being served-whether it ever receives such service or not. That level of love is the divine level, and can be achieved only by divine help. Only God’s children can have right relations with others, because they possess the motivation and the resource to refrain from self-righteously condemning others and to love in an utterly selfless way. (MacArthur, J: Matthew 1-7 Macarthur New Testament Commentary Chicago: Moody Press)
 

Therefore (3767) (oun) is a term of conclusion, but the question then arises as to what specifically that Jesus has previously discussed is now being concluded in this summary statement.  In so doing, Jesus makes the command much broader. It is the difference between not breaking traffic laws and doing something positive like helping a stranded motorist.  This especially applies to Christian fellowship. If we would experience love and have people reach out to us, we must love and reach out to others.

Expositor's has a good summary of the possibilities writing that...

The oun ("therefore") might refer to Mt 7-11 (i.e., because God gives good gifts, therefore Jesus' disciples should live by this rule as a function of gratitude) or to Mt 7:1-6 (i.e., instead of judging others, we should treat them as we ourselves would want to be treated).

But more probably it refers to the entire body of the sermon (Mt 5:17-7:12), for here there is a second reference to "the Law and the Prophets"; and this appears to form an envelope with Mt 5:17-20.  (Ed note: This is a figure of speech which goes by the Latin term "inclusio" for "inclusion" in which the same phrase ["Law and Prophets"] is repeated at the beginning of Jesus' exposition of what constitutes a surpassing degree of righteousness and again here at the end, which is marked as the end also by the fact that He then proceeds to call for a decision from His hearers in Mt 7:13-14. Bullinger adds that "When this figure is used, it marks what is said as being comprised in one complete circle, thus calling our attention to its solemnity; giving completeness of the statement that is made, or to the truth enumerated, thus marking and emphasizing its importance." Figures of Speech Used in the Bible)

"Therefore," in the light of all I have taught about the true direction in which the OT law points, obey the Golden Rule; for this is (NIV "sums up") the Law and the Prophets (cf. Ro 13:9).

This way of putting it provides a powerful yet flexible maxim that helps us decide moral issues in a thousand cases without the need for multiplied case law. The rule is not arbitrary, without rational support, as in radical humanism; in Jesus' mind its rationale ("for") lies in its connection with revealed truth recorded in "the Law and the Prophets." The rule embraces quantity ("in everything") and quality ("[do] even so"). And in the context of fulfilling the Scriptures, the rule provides a handy summary of the righteousness to be displayed in the kingdom. (Ed note: by kingdom citizens) (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing) (Bolding and italics added)

McGee feels that...

“Therefore” is the most important word in the Golden Rule. It relates the Golden Rule to that which precedes it. That is, it postulates it on prayer. It all comes together in one package. Don’t lift out the Golden Rule and say that you live by it. Understand what the Lord is talking about. Only as we “ask, seek, and knock” are we able to live in the light of the Golden Rule. (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

This Golden Rule of conduct is not a prerequisite for salvation, for no person (except Christ) could possibly obey it perfectly. Jesus is commanding those who are already citizens of the Kingdom of Heaven to seek to order their personal lives by this standard, which in its essence far surpasses the righteousness of the scribes and Pharisees! In other words, the command of Jesus demands a standard of conduct that surpasses what is normally expected, a command that can only be fulfilled  by those who possess the gift of God's Spirit. The perfect love of the heavenly Father is most reflected in His children when they treat others as they themselves wish to be treated.

Begin to apply (in the power of the Spirit) the "Golden Rule Test" - Ask yourself whether the action you think is beneficial to others is actually one you would want to receive yourself! Such actions might just change your interactions for the better and for God's glory!

McNeile writes that

“The Golden Rule is the distilled essence of that ‘fulfilment’ (that which Jesus described in Mt 5:17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill.")

"The law and the Prophets" is further explained by Jesus in Matthew 22 when asked...

"Teacher, which is the great commandment in the Law?" And He said to him, "'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.' This is the great and foremost commandment. The second is like it, 'YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.' On these two commandments depend the whole Law and the Prophets." (Mt 22:36-40)

There is also a negative form of Jesus positive command in the Apocrypha (caveat)...

And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way (Tobit 4:15)

Jesus, in contrast to the Jewish rabbis and the Apocrypha, made it a positive command (present imperative), enriching its meaning going beyond passive restraint to active benevolence. Christianity is not simply a matter of abstinence from sin but is positive goodness in action. This command nicely summarizes the whole gist of the ethical principles contained in the Law and the Prophets and the surpassing righteousness described from Mt 5:22-7:11.

How can we put the Golden Rule into action in our workplace? The story is told of a owner talking with one of his managers about an employee stealing from the firm. The owner, who was a follower of Christ, asked, "What do you think we should do about him?" to which the manager responded "Give him the ax!" The Christian applying Jesus' teaching asked "Suppose he admits his wrongdoing and agrees to pay for what he's stolen? Why don't we let him keep his job? Isn't that how you would want to be treated?" The manager replied "Sure, but that's just not the real world!" Jesus' point is that His disciples are in fact citizens of another world, the Kingdom of Heaven and as such we are committed to follow the King's decrees, which demand integrity, responsibility, and accountability. When they are practiced, employees become more dependable and fulfilled. And when the employer makes the workers' welfare as important as making a profit, more people stay off welfare rolls and out of unemployment lines. Sure believers are living in "the real world" but living in the real world but they are not to follow its rules but the rules which Jesus laid down in the Sermon on the Mount. When we put Christ's righteousness into practice, our light shines and the Father in heaven gets the glory.

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THE REAL WORLD - The owner of a company was talking with one of his managers about an employee who was stealing from the firm. The owner, who was a follower of Christ, asked, "What do you think we should do about him?"

"Give him the ax!" replied the manager.

"Suppose he admits his wrong-doing and agrees to pay for what he's stolen," said the owner, "Why  not let him keep his job" Isn't that how you
would want to be treated?"

"Well, yeah," said the manager, "but that's not the real world."

Jesus calls us to follow the rules of HIS world, which IS the real world. His rules demand our integrity, responsibility, and accountability.  When they are practiced, employees become more  dependable and fulfilled. And employers make  their workers' welfare as important as making  a profit. The result? More people stay off welfare rolls and out of unemployment lines.

Paul had some advice for workers and employers. He urged workers to carry out their duties "as bondservants of Christ,...as to the Lord, and not
to men" (see notes Ephesians 6:6; 6:7). And he instructed masters not to threaten their servants, reminding them that their Master shows no partiality (see note Ephesians 6:9).

What about us? Are we living in the real world  by the rules Jesus gave us? -- Dennis J. De Haan  (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

THINKING IT THROUGH
What principle does the golden rule (Mt. 7:12)
give us for serving others? How does it apply in the workplace?

The reward for honest labor
is always greater than the wages received.

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