This is the great Christian rule of life. In some respects it was not unknown before Christ; the famous rabbi Hillel is said to have uttered a maxim somewhat like it. Nevertheless, it is distinctly Christian because Christ sets it before us as of primary importance, because it is the first rule of Christian conduct, because it is the law of our Lord's own life, and because he alone shows us how it can be carried out in practice and so makes it real and living.

I. WHAT IT MEANS. It is an application of the old principle of the Law that we are to love our neighbours as ourselves. It sets before us an excellent test by which we may see whether we are doing so, an admirable standard by which we may measure ourselves. Observe its characteristics.

1. Action. It carries us beyond the love of sentiment to the love that is seen in action. It is useless to feel kindly to others if we do not act fairly.

2. Breadth. "All things whatsoever" are included under it. It is to apply to men generally - not merely to brethren, friends, neighbours, fellow-Christians, fellow-citizens. It applies to strangers, disagreeable people, foreign nations, the heathen, savage races.

3. Lucidity. Here is a clear guiding light. We can well perceive what we should like ourselves. We know how we should like to be treated under certain circumstances. Accordingly we may see how others would also wish to be treated. Thus we can perceive what is desirable, and instead of letting self-interest blind us to our duty to others, we may use the voice of self-interest as the very indicator of what should be done to them.

4. Reasonableness. Nothing unfair is here laid upon us. No one can possibly complain of this rule. It is a principle of perfect justice, and every man is to be his own judge in regard to it.

II. WHAT IT CONTAINS. "The Law and the Prophets," i.e. the whole Scripture. Here is the whole duty of man. Of course, it is evident that Christ is referring to that side of man's duty which belongs to his fellow-men. Yet even the further duty of serving God is here best fulfilled.

"He prayeth best who loveth best
All things both great and small." In human intercourse this maxim may be taken as a universal guide. Were it always employed no more would be needed. It is set forth in Kant's categorical imperative, "So act that thy conduct may be a universal law to mankind."

III. HOW IT IS PRACTICABLE. The chief distinction between Christ and moralists when he deals with moral questions is not so much the superior character of his teaching - though that must be apparent to all - as the power that accompanies it. The Utopian dream of the ethical thinker becomes a possibility, becomes a reality in the kingdom of heaven. The golden rule floats hopelessly above our reach until we come into personal contact with Christ. But it is the very law of the life of Christ, and when we are united to him the inspiration of his life makes it possible for us. Thus it is not just to say that this rule is Christianity, and that all else in our religion is needless. On the contrary, it is a living, spiritual Christianity - faith in Christ and devotion to him - that enables us to carry out Christ's great rule of conduct. - W.F.A.

I. The EXPECTATION of it. Put thyself into the place and circumstances of every man with whom thou hast to do. This is an exact rule. It is plain and easy. Three things are to be done before this rule will be of use to us.

1. We must make it appear reasonable.

2. Make it certain.

3. Make it practicable.(1) Labour to understand truly every man's condition so far as you have opportunity.(2) When from distance, self-interest you cannot understand, trust the concurrent experience of others that are in that condition.(3) Conclude that in cases between superiors and inferiors, the partiality is usually on the inferiors' side.(4) In judging of your present condition and circumstances, always abate something for the presence of them, for self-love and self-interest and other passions.

II. THE GROUNDS of this. The equity of the rule stands upon these foundations.

1. All men are equal in many things, and these the greatest things.

2. In most of those things wherein we are unequal, the inequality is not considerable, so as to be a ground of any unequal dealing with one another.

3. In all these things wherein men are unequal, the inequality is not fixed and constant, but mutable and by turns.

4. Among other grounds is the mutual and universal equity and advantage of this rule.

5. The absurdity and inconvenience of the contrary.

III. THE INSTANCES.

1. In matters of civil respect and conversation.

2. In matters of kindness and courtesies.

3. In matters of charity and compassion.

4. In matters of forbearance and forgiveness.

5. In matters of report and representation of other men, and their actions.

6. In matters of trust and fidelity.

7. In matters of duty and obedience.

8. In matters of freedom and liberty, which are not determined by natural or positive law.

9. In matters of commerce and contracts which arise from thence.

IV. RULES for directing our commerce.

1. Impose upon no man's ignorance or unskilfulness.

2. Impose upon no man's necessity.

3. Use plainness in all your dealings.

4. In matters of fancy use moderation. Let us not revenge ourselves.

(J. Tillotson, D. D.)It is sometimes said that Christians are defective in the duties of the second table; hypocrites may be, but not real Christians.

I. A RULE OF LIFE. This precept may be considered in the affirmative and negative; the latter to restrain injury, the former to do good. To impress this rule in the negative sense take four considerations.

1. That in the duties of the second table we have more light than we have in the first, for in the first we are to love God with all our heart (Matthew 22:26, 37), but the love to our neighbour is a measure more discernible. Love will tell us what is good for ourselves; in guiding our love to God we need many rules.

2. The breach of the rule is more evil in him which hath experienced the bitterness of wrongs, than in another; because experience giveth us a truer knowledge of things, than a naked conception of them. Thus conscience worketh in the way of restraint.

3. That this rule is spiritual, and concerneth the inward man as well as the outward, thoughts as well as actions.

4. This rule must be done not only out of love to man, but out of love to God, and as an act of obedience. Self-love is the measure, but not the principle, of our action. Now take the affirmative part.

1. In giving. Be as ready to do as to receive good.

2. In forgiving.

II. VINDICATE THIS RULE.

1. It seems not to be so perfect a rule: because many desire and wish much evil to themselves.

2. It seems to make all men equal, and destroy order and superiority, as master and servant.

3. Doth not this establish revenge and retaliation?

4. Is not this to impose a restraint upon the Christian from which others are free, and so to expose to constant loss?

III. THE EQUITY OF THIS RULE.

1. The actual equality of all men by nature.

2. The possible equality of all men as to condition and state of life.

IV. THE ILLATIVE PARTICLE "Therefore."

1. That God is the judge of human actions. He will see whether you do to others as they do to you, and you shall hear of it in your dealing with God.

2. That the usage we expect from God the same in measure we should deal out to others. Application: What an advantage religion is to mankind in the present life.

(1)How securely we might live one by another.

(2)How mutually helpful men would be to each other.

(3)How much mankind have degenerated, and how few live Christians in the world.

(J. Manton, D. D.)

The several capacities wherein we can help or hinder him.

I. As to his soul. Promote its good by —

1. Prayer.

2. Example.

II. As to the body we must do as we would be done by.

III. We must deal with our neigh-bout as we desire be should deal with us, in respect of his good name.

IV. This rule extends to men's estates.

1. Justice.

2. Charity. Some motives to induce the the practice of this rule:

1. The first shall be taken from the end for which they were made.

2. From the intrinsic beauty and loveliness of the rule itself.

3. Because we and they both bear the same stamp and impress of heaven.

4. Because if we be just and generous in time of our prosperity, it will cause a like affection in others to us.

5. It would be the best security of our lives, honour, reputation, riches, power.

(Dr. Barrow.)

1. The mutual dependence of man upon his fellow man.

2. The duty which devolves on each to assist his neighbour, especially in spiritual things.

(Bishop of Winchester.)

I. What is THE TRUE MEANING of this Divine rule? That we practise toward our neighbour in such a manner as our hearts and consciences would think it reasonable he should practise towards us in a like case.

II. What is THE SPECIAL ARGUMENT that our Lord uses in order to enforce it.

III. Wherein its PARTICULAR EXCELLENCIES appear. It is easy to be understood and applied, easy to be remembered, carries greater evidence to the conscience than any other rule of virtue, includes a powerful motive, will secure our neighbour from injury and us from guilt, as fitted to awaken repentance as to direct to duty, suits all stations, etc., includes all actions and duties, a rule of the highest prudence, and fitted to make the whole world happy.

IV. REFLECTIONS. HOW compendious the Saviour's method of providing for the practice of all the moral duties enjoined by Moses and the prophets! What Divine wisdom to make the golden rule a fundamental law in both the Jewish and Christian systems.

(Dr. Watts.)Concerning this rule or principle note the following facts:

I. It is a golden rule. It is sound throughout and very precious.

II. This is our Saviour's golden rule.

III. It is a revolutionary rule.

IV. It is a very stringent rule.

V. It is an evangelical rule. Whoever thinks about it cannot fail to see two things. His need of God's forgiveness and God's grace.

VI. Following the golden rule we shall be led to our duty and therefore to blessedness.

(Anon.)

I. THE PRECEPT ITSELF AND THE LIMITATIONS WITH WHICH IT IS TO BE UNDERSTOOD. We must not make what we expect others would do in our circumstances the rule of conduct; because we expect selfishness, we must not be selfish; this is retaliation. The rule of the text does not apply when what we would is inconsistent with the well-being of society; a creditor need not forego a just debt. So this rule has equity and right reason as a limit. We must not take too favourable views of our individual case and form an exaggerated estimate of what we are entitled to at the hands of a neighbour. Anger may be justified.

II. The EXCELLENCY OF this rule, and the grounds on which we claim for it the respect of mankind.

1. Its reasonableness, as founded on the original equality of all men.

2. Its capability of easy and immediate application.

3. The beneficence of such a rule in relation to ourselves. God seems to let us make our own laws.

III. A few practical ILLUSTRATIONS OF THE WAY IN WHICH THIS RULE MAY BE APPLIED.

1. Let the rule be applied to the civilities of social intercourse.

2. To the practice of neighhourly charities and compassions. "Ye were strangers in the land of Egypt."

3. To the rights, properties, and good name of all around us.

4. To the social duties falling under no special name, regard for the opinions of others.

5. The connection of these several duties with the sinner's acceptance with God.

(D. Moore, M. A.)

I. The RIGHTEOUS RULE OF CONDUCT HERE LAID DOWN.

1. In order to the performance of this duty there must be a sameness of circumstances. There is a diversity in the station and character of men; this requires diversity of duty towards them.

2. We must carefully observe the measure by which we are to regulate our conduct towards others. It is not what they actually do, but what we would desire they should do, which is to be our rule.

3. This rule must be taken with certain modifications, not absolutely; we might wish others to do things unreasonable and sinful; it must recognize the law of God.

II. ITS EXCELLENCE.

1. Its brevity.

2. Its comprehensiveness — "All things."

3. Its perfect justice.

III. A FEW CONSIDERATIONS TO ENFORCE OBEDIENCE TO IT.

1. The argument exhibited by our Lord — "For this is the law and the prophets."

2. The injunction of our Lord on this subject.

3. The powerful recommendation such u course would prove to the gospel of our Lord.

4. It is enforced by the benevolent .and righteous example of Him who gave it.Learn:

1. It presents a most invaluable testimony to the truth of Christianity.

2. How happy will be the world when the religion of Jesus Christ shall be universally diffused.

(J. E. Good.)

Nature's great law that matter attracts matter; that a vast central world will attract planets from a straight line into a circle; that an earth will draw a falling apple to itself, and hold its liquid sea and liquid air close to itself, and will hold the seas under the air and the land under the sea, is not more fundamental in the material world than the golden rule is in the world of duty and happiness. Take away the single principle discovered by Newton, and the organized universe-is at once dissolved; air and water and land mingle; our globe would become a fluid, and fill its orbit with a floating debris of itself. The golden rule underlies our public and private justice, our society, our charity, our education, our religion; and the sorrows of bad government, of famine, of war, of caste, of slavery, have come from contempt of this principle.

(D. Swing.)

To find the glory, therefore, of a truth you must not pause with the man who may have first announced it, for he may have had no conception of its worth, and may have given it little love, like the Sibyl who wrote prophecies which she did not herself understand, and which, written upon leaves, she permitted the winds to carry about never to be seen or eared for again. In order to locate the glory of discovery you must measure the heart and mind that first took hold of the idea or taw in its infancy or later life. You will find the word liberty in Caesar's history and in Cicero's ethics, but they knew nothing of the idea as compared with that conception of the word in the mind of a Wilberforce or a Polish exile.

(D. Swing.)

By that I mean it is always at hand, always ready to be appealed. to. It is like the " two-foot rule " which the skilful artizan always carries with him ready to take the measurement of any work to which he is called; a rule is his that can measure the brick that is but of few inches length, or that could compute the height of the pyramids. So is it with this law. Other social regulations, such as those of professional etiquette, of trade customs, and even of national statutes, are continually failing men according to the class or country in which they are found. But this is ever at hand.

(U. R. Thomas.)

The Emperor Alexander Severus was so charmed by the excellence of this "golden rule," that he obliged a crier to repeat it whenever he had occasion to punish any person; and caused it to be inscribed in the most noted parts of his palace, and on many of the public buildings: he also professed so high a regard for Christ, as having been the author of so excellent a rule, that he desired to have Him enrolled among the deities.

JesusGalileeDesire, Law, Prophets, Summed, Thus, Treat, Whatever, Whatsoever, Wish1. 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.

Matthew 7:12

     2333   Christ, attitude to OT
     2363   Christ, preaching and teaching
     5067   suicide
     5867   golden rule
     8242   ethics, personal
     8340   self-respect
     8412   decisions

Matthew 7:7-12

     1660   Sermon on the Mount

Matthew 7:12-20

     3254   Holy Spirit, fruit of

November 22. "Cast the Beam Out of Thine Own Eye" (Matt. vii. 5).
"Cast the beam out of thine own eye" (Matt. vii. 5). Greater than the fault you condemn and criticise is the sin of criticism and condemnation. There is no place we need such grace as in dealing with an erring one. A lady once called on us on her way to give an erring sister a piece of her mind. We advised her to wait until she could love her a little more. Only He who loved sinners well enough to die for them can deal with the erring. We never see all the heart. He does, and He can convict without …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 12. "Ask and it Shall be Given You" (Matt. vii. 7).
"Ask and it shall be given you" (Matt. vii. 7). We must receive, as well as ask. We must take the place of believing, and recognize ourselves as in it. A friend was saying, "I want to get into the will of God," and this was the answer: "Will you step into the will of God? And now, are you in the will of God?" The question aroused a thought that had not come before. The gentleman saw that he had been straining after, but not receiving the blessing he sought. Jesus has said, "Ask and ye shall receive." …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Judging, Asking, and Giving
'Judge not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye! 5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to …
Alexander Maclaren—Expositions of Holy Scripture

The Two Paths
'Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.'--MATT. vii. 13-14. A frank statement of the hardships and difficulties involved in a course of conduct does not seem a very likely way to induce men to adopt it, but it often proves so. There is something in human nature which responds to the bracing …
Alexander Maclaren—Expositions of Holy Scripture

The Two Houses
'Therefore, whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock.... 25. And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand.'--Matt. vii. 24, 25. Our Lord closes the so-called Sermon on the Mount, which is really the King's proclamation of the law of His Kingdom, with three pairs of contrasts, all meant to sway us to obedience. The first …
Alexander Maclaren—Expositions of Holy Scripture

The Christ of the Sermon on the Mount
'And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine: 29. For He taught them as one having authority, and not as the scribes.'--MATT. vii. 28-29. It appears, then, from these words, that the first impression made on the masses by the Sermon on the Mount was not so much an appreciation of its high morality, as a feeling of the personal authority with which Christ spoke. Had the scribes, then, no authority? They ruled the whole life of the nation with …
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. vii. 7, "Ask, and it Shall be Given You;" Etc. An Exhortation to Alms-Deeds.
1. In the lesson of the Holy Gospel the Lord hath exhorted us to prayer. "Ask," saith He, "and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? [2135] Or if he ask an egg, will he offer him a scorpion? [2136] If ye then," …
Saint Augustine—sermons on selected lessons of the new testament

Known by their Fruits.
(Eighth Sunday after Trinity.) S. MATT. vii. 16. "Ye shall know them by their fruits." The religion of Jesus Christ is one of deeds, not words; a life of action, not of dreaming. Our Lord warns us to beware of any form of religion, in ourselves or others, which does not bring forth good fruit. God does not look for the leaves of profession, or the blossoms of promise, He looks for fruit unto holiness. We may profess to believe in Jesus Christ, we may say the Creed without a mistake, we may read …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Casting Blame.
8th Sunday after Trinity. S. Matt. vii. 15. "Inwardly they are ravening wolves." INTRODUCTION.--A Schoolmaster finds one day that several of his scholars are playing truant. The morning passes and they do not arrive. At last, in the afternoon, the truants turn up. The master has a strong suspicion where they have been: however, he asks, "Why were you not at school this morning?" "Please, sir, mother kept me at home to mind the baby." "Indeed--let me look at your mouth." He opens the mouth, …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

False Prophets
(Eighth Sunday after Trinity.) Matthew vii. 16. Ye shall know them by their fruits. People are apt to overlook, I think, the real meaning of these words. They do so, because they part them from the words which go just before them, about false prophets. They consider that 'fruit' means only a man's conduct,--that a man is known by his conduct. That professions are worth nothing, and practice worth everything. That the good man, after all, is the man who does right; and the bad man, the man who …
Charles Kingsley—Town and Country Sermons

A Man Expects to Reap the Same Kind as He Sows.
"Herb yielding seed after his kind, and the tree yielding fruit . . . after his kind."--Gen. i: 12. "Do men gather grapes of thorns, or figs of thistles?"--Matt. vii: 16. "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live." --Romans viii: 13. A Man Expects to Reap the Same Kind as He Sows. If I should tell you that I sowed ten acres of wheat last year and that watermelons came up, or that I sowed cucumbers and gathered …
Dwight L. Moody—Sowing and Reaping

The Mote and the Beam
That friend of ours has got something in his eye! Though it is only something tiny--what Jesus called a mote--how painful it is and how helpless he is until it is removed! It is surely our part as a friend to do all we can to remove it, and how grateful he is to us when we have succeeded in doing so. We should be equally grateful to him, if he did the same service for us. In the light of that, it seems clear that the real point of the well-known passage in Matthew 7:3-5 about the beam and the mote …
Roy Hession and Revel Hession—The Calvary Road

Doctrine of Non-Resistance to Evil by Force must Inevitably be Accepted by Men of the Present Day.
Christianity is Not a System of Rules, but a New Conception of Life, and therefore it was Not Obligatory and was Not Accepted in its True Significance by All, but only by a Few--Christianity is, Moreover, Prophetic of the Destruction of the Pagan Life, and therefore of Necessity of the Acceptance of the Christian Doctrines--Non-resistance of Evil by Force is One Aspect of the Christian Doctrine, which must Inevitably in Our Times be Accepted by Men--Two Methods of Deciding Every Quarrel--First Method …
Leo Tolstoy—The Kingdom of God is within you

Fifth Lesson. Ask, and it Shall be Given You;
Ask, and it shall be given you; Or, The Certainty of the Answer to Prayer. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened,'--Matt. vii. 7, 8. Ye ask, and receive not, because ye ask amiss.'--Jas. iv. 3. OUR Lord returns here in the Sermon on the Mount a second time to speak of prayer. The first time He had spoken of the Father who is …
Andrew Murray—With Christ in the School of Prayer

Sixth Lesson. How Much More?'
How much more?' Or, The Infinite Fatherliness of God. Or what man is there of you, who, if his son ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?'--Matt. vii. 9-11 IN these words our Lord proceeds further to confirm what He had said of the certainty of an answer to prayer. To remove …
Andrew Murray—With Christ in the School of Prayer

The Beggar. Mt 7:7-8
…
John Newton—Olney Hymns

Here Again Arises a Very Difficult Question. For in what Way Shall we Fools...
28. Here again arises a very difficult question. For in what way shall we fools be able to find a wise man, whereas this name, although hardly any one dare openly, yet most men lay claim to indirectly: so disagreeing one with another in the very matters, in the knowledge of which wisdom consists, as that it must needs be that either none of them, or but some certain one be wise? But when the fool enquires, who is that wise man? I do not at all see, in what way he can be distinguished and perceived. …
St. Augustine—On the Profit of Believing.

Asking, Seeking, Finding. --Matt. vii. 7, 8
Asking, Seeking, Finding.--Matt. vii. 7, 8. Ask, and ye shall receive; On this my hope I build: I ask forgiveness, and believe My prayer shall be fulfill'd. Seek, and expect to find: Wounded to death in soul, I seek the Saviour of mankind; His touch can make me whole. Knock, and with patience wait, Faith shall free entrance win: I stand and knock at mercy's gate; Lord Jesus! let me in. How should I ask in vain? Seek, and not find Thee, Lord? Knock, and yet no admittance gain? Is it not in Thy …
James Montgomery—Sacred Poems and Hymns

Assurance and Encouragement. --Matt. vii. 7, 8
Assurance and Encouragement.--Matt. vii. 7, 8. While these commands endure, These promises are sure; And 'tis an easy task To knock, to seek, to ask: Sinner hast thou the willing mind? Saint, art thou thus inclined? Dost thou expect, desire, believe? Then knock and enter, seek and find, Ask and receive. …
James Montgomery—Sacred Poems and Hymns

The Strait Gate;
OR, GREAT DIFFICULTY OF GOING TO HEAVEN: PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."--Matthew 7:13, 14 ADVERTISEMENT BY THE EDITOR. If any uninspired writer has been …
John Bunyan—The Works of John Bunyan Volumes 1-3

Parting Counsels
'And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: 23. Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25. And now, behold, I know that ye all, among whom I have gone preaching …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Author's Preface.
I did not write this little work with the thought of its being given to the public. It was prepared for the help of a few Christians who were desirous of loving God with the whole heart. But so many have requested copies of it, because of the benefit they have derived from its perusal, that I have been asked to publish it. I have left it in its natural simplicity. I do not condemn the opinions of any: on the contrary, I esteem those which are held by others, and submit all that I have written to …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Matthew 7:12 NIV
Matthew 7:12 NLT
Matthew 7:12 ESV
Matthew 7:12 NASB
Matthew 7:12 KJV

Matthew 7:12 Bible Apps
Matthew 7:12 Parallel
Matthew 7:12 Biblia Paralela
Matthew 7:12 Chinese Bible
Matthew 7:12 French Bible
Matthew 7:12 German Bible

Matthew 7:12 Commentaries

Bible Hub