Luke 6:31 · Bible study
Luke 6:31 Commentary: The Golden Rule in the Context of Enemy Love
Greek · 5 what the commentators say
Meaning in one sentence
Study the Golden Rule in Luke 6:31. See how Jesus' command to treat others as we wish to be treated functions within his radical call to love enemies.
Research Summary
- Meaning: Treat others exactly as you would want to be treated, an active command rooted in the desire for just and merciful treatment.
- Key words: θέλετε (you desire/wish), present indicative, ongoing; ποιεῖτε (do), present imperative, lifestyle command; ὁμοίως (likewise), exact correspondence.
- Main debate: Whether the rule functions as a universal ethical principle or is uniquely shaped by its context of enemy love and divine mercy. All traditions affirm its centrality.
- Theological theme: Neighbor love as the summary of the Law and Prophets, fulfilled in Christ’s self-giving example.
- Best use: Practical guide for daily relationships, especially those marked by conflict or unequal power.
Translation Comparison
BSB Berean Standard Bible 2020
Do to others as you would have them do to you.
WEB World English Bible 2000
“As you would like people to do to you, do exactly so to them.
KJV King James Version 1769
And as ye would that men should do to you, do ye also to them likewise.
ASV American Standard Version 1901
And as ye would that men should do to you, do ye also to them likewise.
YLT Young's Literal Translation 1898
and as ye wish that men may do to you, do ye also to them in like manner;
Darby Darby Bible 1890
And as ye wish that men should do to you, do ye also to them in like manner.
Douay-Rheims Douay-Rheims Bible 1899
And as you would that men should do to you, do you also to them in like manner.
Translations in other languages (10 available)
Y como queréis que os hagan los hombres, así hacedles también vosotros:
E como vós quereis que as pessoas vos façam, fazei-lhes vós também da mesma maneira.
Ce que vous voulez que les hommes fassent pour vous, faites-le de même pour eux.
Und wie ihr wollt, daß euch die Leute tun sollen, also tut ihnen gleich auch ihr.
En gelijk gij wilt, dat u de mensen doen zullen, doet gij hun ook desgelijks.
E come volete che gli uomini facciano a voi, fate voi pure a loro.
I cobyście chcieli, aby wam ludzie czynili, tak i wy im czyńcie.
И как хотите, чтобы с вами поступали люди, так и вы поступайте с ними.
你們願意 人 怎樣待 你們，你們也要怎樣 待 人。
Do to others as you would have them do to you.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 6:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse presents the “golden rule” of Christian ethics. The Cambridge Bible for Schools and Colleges calls it “the golden rule of Christianity,” linking it to Jesus’ statement in Matthew 7:12 that this is the Law and the Prophets. Gill’s Exposition describes it as “a golden rule … agreeably to the light of nature, and divine revelation.” Matthew Henry presents it as the principle of rendering to all their due: “What we should expect … to be done to us … that we must do to them.”
The structure of the Greek verb tenses reinforces this reading. The verb θέλετε (you desire/wish) is present indicative, describing a continuous or habitual wish. The imperative ποιεῖτε (do) is present tense as well, commanding ongoing action. Together they teach that our own standard for how we want to be treated should shape every interaction. The adverb ὁμοίως (likewise) drives home the point: the same measure we apply to ourselves we apply to others.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse commands active, ongoing treatment of others based on how we ourselves desire to be treated, and it functions within Jesus’ call to a love that goes beyond reciprocal relationships.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Positive vs. negative formulation | All traditions recognize this verse as a positive command to actively do good, contrasting with the negative form (e.g., Hillel's 'do not do'). Both forms are grounded in neighbor love. | Some emphasize the positive form uniquely captures Jesus’ radical call to initiative; others see the negative form as a valid paraphrase that still upholds the essential command. |
| Relationship to the Law and Prophets | Commentators widely agree that this rule summarizes the moral demands of the Old Testament, as Jesus states in Matthew 7:12. | Catholic and Orthodox traditions often connect it to the natural law written on the heart; Protestant traditions stress its role in convicting of sin and pointing to grace. |
| Application to enemies | All Christians affirm that the Golden Rule applies to all people, including enemies, because it is grounded in the unchanging love of God. | Some interpret it as a general principle of justice that requires discernment (e.g., not giving a weapon to a violent person), while others read it as a direct command to extend the same treatment even to an enemy. |
Historical & Cultural Context
Luke 6:31 appears within what scholars call the Sermon on the Plain (Luke 6:17, 49), Jesus’ shorter, parallel version to the Sermon on the Mount. The setting is a level place where a large crowd from Judea, Jerusalem, and the coastal regions of Tyre and Sidon has gathered. They come to hear Jesus and to be healed. It is a public teaching, not just for the disciples but for all who will listen.
Jewish ethical tradition already contained a form of this principle. Rabbi Hillel (a generation before Jesus) taught the negative form: “What is hateful to you, do not do to your neighbor.” Jesus elevates this to a positive command: actively do to others what you want done to you. This shift from avoiding harm to actively seeking good is part of his larger call to exceed reciprocal love.
More immediately, the verse sits inside a series of commands that overturn normal human expectations. In verses 27, 30, Jesus tells his hearers to love enemies, bless those who curse them, turn the other cheek, give to every beggar, and not demand back stolen goods. Then comes the Golden Rule in verse 31. The following verses contrast the behavior of “sinners” (who love only those who love them) with the higher standard Jesus calls for, a standard modeled on the mercy of God (v. 36). The Golden Rule is not a stand-alone maxim; it is the positive expression of the same self-giving love that enemy-love demands.
Cultural background reinforces the radical edge. First-century Mediterranean society operated on a strong ethic of reciprocity, do good to those who can repay you. Jesus undercuts this by commanding love that expects nothing back. The Golden Rule, then, is not a practical tip for getting along but a revolutionary ethic fueled by the character of God.
Textual Notes
No significant textual variants are noted for Luke 6:31 in the consulted sources. The verse is stable across the major manuscript traditions.
Reception History
Throughout church history, Luke 6:31 has been known as the Golden Rule. Early Christian catechesis used it to summarize the ethical demands of the gospel. Augustine cited it as a key principle for interpreting Scripture and for Christian living. Medieval theologians like Thomas Aquinas integrated it into natural law theory. Reformation commentators such as John Calvin and Matthew Henry treated it as a concise expression of neighbor love. In modern times, it is widely quoted in both religious and secular contexts, though its radical setting in Luke 6, within enemy love, is often overlooked. Across denominations, it remains a touchstone for Christian ethics.
Preaching This Verse
Three-point outline
- The Standard We Already Use (v. 31a). Jesus begins with something his hearers already know: each person has desires about how they want to be treated. This is universal. The Golden Rule does not impose an alien standard; it activates the one we already apply to ourselves. The present tense of θέλετε (“you desire”) points to an ongoing, familiar inner compass.
- The Action Jesus Commands (v. 31b). The imperative “do” is also present tense: this is not a one-time act but a lifestyle. The adverb ὁμοίως (“likewise”) insists on exact correspondence, not “be nice” but “do the same specific things you would want done.” This grounds ethics in concrete, daily choices.
- The Context That Transforms the Rule (vv. 27, 36). Placed between the command to love enemies and the call to be merciful like the Father, the Golden Rule is stripped of any self-serving reading. It is not a bargain (“I’ll treat you well so you’ll treat me well”). Instead, it is an active pursuit of the other’s good, even when the other is an enemy. The rule becomes a way to live out the impossible command to love without expecting return.
Five-point outline
- The Golden Rule as Summary (v. 31). It sums up the Old Testament law and prophets (Matthew 7:12). It is concise, memorable, and universal.
- The Rule Is Active, Not Passive. “Do to them” stands in contrast to the negative form (“do not do”). Christianity calls for initiative, not restraint.
- The Rule Tests Our Motives. If I would want mercy when I fail, I must give mercy. If I would want honesty, I must give honesty. The rule exposes self-deception.
- The Rule Is Governed by Love of God. Neighbor love flows from love of God (Matthew 22:39). The Golden Rule without God becomes self-centered calculation.
- The Rule Reaches Its Full Meaning in Christ’s Example. Jesus did to us what we could never deserve. He gave forgiveness, healing, and life. The Golden Rule points beyond itself to the cross.
Illustration hooks
- The neighbor who borrows tools. When someone asks to borrow your lawnmower, you think about how you would want to be treated if the roles were reversed. The rule makes the decision about the other person’s perspective, not your inconvenience.
- The online comment section. Before posting a critical response, pause and ask: “If this were written about me, would I want to read it?” The rule reshapes digital conversation.
- The parent’s patience with a toddler. A parent would want patience and understanding when they make mistakes. The rule extends that same patience to a child who is learning.
Questions your congregation is asking
- “Is the Golden Rule just a nice way to get along, or does it demand something costly?”
- “How can I apply it when someone has hurt me deeply?”
- “Does this work with people who take advantage of kindness?”
Leading a Discussion
This verse is familiar, but its context in Luke 6 makes it radical. Jesus does not give the Golden Rule as a standalone tip for better relationships; he places it within a call to love enemies, lend without expecting return, and imitate the mercy of God. As your group reads Luke 6:27, 36, consider how the Golden Rule functions as the practical expression of enemy love.
Discussion questions
- Read Luke 6:31 in its immediate context (vv. 27, 36). Why do you think Jesus gives this rule right after commanding love for enemies?
- The Greek verb for “you desire” is present tense, an ongoing wish. What does this tell us about the standard we are supposed to use?
- How is the Golden Rule different from the common saying “do unto others as they do unto you”? Which one is more natural for us?
- Matthew Henry says this rule helps us render to all their due. In what situations do you find it hardest to treat others as you would want to be treated?
- Jesus contrasts the behavior of “sinners” (those who love only those who love them) with the behavior of his followers. How does the Golden Rule break the cycle of reciprocity?
- Verse 35 calls us to love our enemies and lend expecting nothing back. How does the Golden Rule help prepare our hearts for that kind of costly love?
- What is one specific relationship or situation this week where you can apply the Golden Rule, even if the other person does not treat you the same way?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 7:12 | Therefore, whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. |
| Matthew 22:39 | A second likewise is this, ‘You shall love your neighbor as yourself.’ |
| Galatians 5:14 | For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.” |
| James 2:8 | However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well. |
| James 2:16 | and one of you tells them, “Go in peace. Be warmed and filled;” yet you didn’t give them the things the body needs, what good is it? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
4 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator calls the saying the golden rule of Christianity and the summary of the entire Old Testament law. He argues that modern ideals like altruism are nothing more than flawed copies of this original, much fuller command.
Geneva Bible Notes Reformed 1599
The Geneva note presents the Golden Rule as a simple, direct command: treat others the same way you want them to treat you. The emphasis falls on active imitation—what you desire from others, you must first do to them.
Gill's Exposition of the Bible Baptist 1748
Gill calls this the golden rule, a summary of both natural law and Scripture's moral teaching. His emphasis is on swapping places: treat others as you would want if you were in their situation. This principle, he says, captures the full meaning of the law and the prophets.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the Golden Rule is the practical heart of loving your neighbour: treat others as you would reasonably expect to be treated in their place. He notes that Jesus gives this command to all who hear, not only to disciples, because honest and just dealing is a universal duty.