The phrase, "Moderation in all things," is common extrapolation of Aristotle's Doctrine of the Mean (as presented in his Nicomachean Ethics). His ethic works around finding the mean, or middle gorund, between excess and deficiency. An example of this would be his presentation of courage being the happy medium between the extreme of rash action and the deficiency of cowardice, in respect to a person's possible action in the face of danger.
It should be noted that Aristotle's ethic is often misundertood by its summary: moderation in all things. It is frequently reasoned by those unfamiliar with context that the common phrase means that a person should approach all things (whether healthy or unhealthy) with moderation; therefore, reasoning that a moderate amount of a bad thing can be indulged is not uncommon to find. This is an inaccurate representation of the perspective summarized in the popular phrase.
But what about Scripture? Though there is no direct quotation matching the proverb, Paul does use a similar idea in his description of the successful athlete:
And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown (1 Corinthians 9:25).
While Paul could be making reference to an Aristotalean sort of ethic of moderation here, it is more likely that the phrase translated here as "temperate in all things" should be better rendered as "wholly self-controlled" or "entirely self-disciplined." Several alternative translations favour this reading of the text. Thayer's Greek Lexicon notes that Paul is presenting the figure of an athlete who trains himself, taking charge of his body, abstaining from "unwholesome foods, wine, and sexual indulgence" that he might perform at the peak of his potential prowess.
Do unto others as you would have them do unto you The biblical parallel to "Do unto others as you would have them do unto you" is found in the following verse: Therefore all things whatsoever ye would that men should do to you, do ye even so to them (Matthew 7:12; cf. Luke 6:31). The phrase, "love thy neighbor as thyself," also bears a close relation to the saying and is found throughout Scripture (Leviticus 19:18; Matthew 5:43; 19:19; 22:39; Mark 12:31; Romans 13:9; Galatians 5:14; James 2:8; Luke 10:27). James even refers to "love thy neighbor as thyself" as being "the royal law" because it is the embodiment of all the laws dealing with human relationships.
While many will happily point out that the New International Version translates the Lucan passage as "Do to others as you would have them do to you"—which is nearly identical to the standard, Do unto others as you would have them do unto you. However, as close as this phrasing is, we cannot point to the NIV for the phrase's origin. The NIV was first published in 1973, well after the phrase came to popularity. Further, as the NIV is founded on a translation framework known as dynamic equivalancy (in which passages are translated in a so-called thought-for-thought manner rather than by a more literal guideline), it seems apparent that they translated the passage in order to reflect the well-known phrase.
Further research indicates that the phrase's earliest known origin comes from a Roman Catholic catechism from 1583 (which reprints an earlier of the same from 1567). The particulars of the phrase may in fact date further back even than this, as the idea of an ethic of reciprocity has been common throughout the world even into ancient histories (we find evidence even in the ancient Greeks).
So, in the end, while the saying does not appear in its common form in any of the more literal translations of Scripture, its sentiment is certainly biblical.
This too shall pass Trials and difficult circumstances are difficult to bear and one comfort that many have come to share with friends assailed by trouble is the saying: "This too shall pass." The possible origins of this are too many and varied to review in depth here.
"This too shall pass" (Hebrew: גם זה יעבור, gam zeh yaavor) is a phrase occurring in a Jewish wisdom folktale involving King Solomon. The phrase is commonly engraved on silver rings.
Many versions of the folktale have been recorded by the Israel Folklore Archive at the University of Haifa. Heda Jason recorded this version told by David Franko from Turkey:
One day Solomon decided to humble Benaiah Ben Yehoyada, his most trusted minister. He said to him, "Benaiah, there is a certain ring that I want you to bring to me. I wish to wear it for Sukkot which gives you six months to find it." "If it exists anywhere on earth, your majesty," replied Benaiah, "I will find it and bring it to you, but what makes the ring so special?" "It has magic powers," answered the king. "If a happy man looks at it, he becomes sad, and if a sad man looks at it, he becomes happy." Solomon knew that no such ring existed in the world, but he wished to give his minister a little taste of humility. Spring passed and then summer, and still Benaiah had no idea where he could find the ring. On the night before Sukkot, he decided to take a walk in one of the poorest quarters of Jerusalem. He passed by a merchant who had begun to set out the day's wares on a shabby carpet. "Have you by any chance heard of a magic ring that makes the happy wearer forget his joy and the broken-hearted wearer forget his sorrows?" asked Benaiah. He watched the grandfather take a plain gold ring from his carpet and engrave something on it. When Benaiah read the words on the ring, his face broke out in a wide smile. That night the entire city welcomed in the holiday of Sukkot with great festivity. "Well, my friend," said Solomon, "have you found what I sent you after?" All the ministers laughed and Solomon himself smiled. To everyone's surprise, Benaiah held up a small gold ring and declared, "Here it is, your majesty!" As soon as Solomon read the inscription, the smile vanished from his face. The jeweler had written three Hebrew letters on the gold band: gimel, zayin, yud, which began the words "Gam zeh ya'avor" -- "This too shall pass." At that moment Solomon realized that all his wisdom and fabulous wealth and tremendous power were but fleeting things, for one day he would be nothing but dust.
The phrase "This too shall pass" and the associated ring story were made popular by Abraham Lincoln in his 'Address Before the Wisconsin State Agricultural Society, Milwaukee, Wisconsin' on September 30, 1859:
It is said an Eastern monarch once charged his wise men to invent him a sentence, to be ever in view, and which should be true and appropriate in all times and situations. They presented him the words: "And this, too, shall pass away." How much it expresses! How chastening in the hour of pride! How consoling in the depths of affliction!
An adequate question for the believer to ask though is how biblical is the comfort found in the reminder that "This too shall pass." Really we should be focusing on the promise of what awaits us who believe. Romans 5 reminds the believer that suffering produces hope for the kingdom of God; if we simply take heart in the temporary end of a given earthly trial, we are finding comfort in the wrong thing.
One of my favorite Bible Professors in Seminary on test day would come in after he handed out the test he would say, "This too shall pass but we will see if you will"
I often get questions by people asking me to locate various sayings in the Bible which do not exist. Many sayings have developed throughout the years by a variety of means. Scripture supports the purposes of some of the sayings while contradicting others.
The eye is the window to the soul
The Bible does not speak of the eye being a window to the soul, yet it does represent the eye as being a lamp of the body.
Matthew 6:22
The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.
Luke 11:34
The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness.
Deuteronomy 11:11-12 (New American Standard Bible)
11"But the land into which you are about to cross to possess it, a land of hills and valleys, drinks water from the rain of heaven,12 land for which the LORD your God cares; the eyes of the LORD your God are always on it, from the beginning even to the end of the year.
Today, dear friends, we stand upon the verge of the unknown. There lies before us the new year and we are going forth to possess it. Who can tell what we shall find? What new experiences, what changes shall come, what new needs shall arise? But here is the cheering, comforting, gladdening message from our heavenly Father, "The Lord thy God careth for it." "His eyes are upon it away to the ending of the year."
All our supply is to come from the Lord. Here are springs that shall never dry; here are fountains and streams that shall never be cut off. Here, anxious one, is the gracious pledge of die heavenly Father. If He be the source of our mer¬cies they can never fail us. No heat, no drought can parch that river, "the streams whereof make glad the city of God."
The land is a land of hills and valleys. It is not all smooth nor all downhill. If life were all one dead level of dull sameness it would oppress us; we want the hills and the valleys. The hills collect the rain for a hundred fruitful valleys. Ah, so it is with us! It is the hill difficulty that drives us to the throne of grace and brings down the shower of blessing; the hills, the bleak hills of life that we wonder at and perhaps grumble at, bring down the showers. How many have perished in the wilderness, buried under its golden sands, who would have lived and thriven in the hill country; how many would have been killed by the frost, blighted with winds, swept desolate of tree and fruit but for the hill—stern, hard, rugged, so steep to climb. God's hills are a gracious protection for His people against their foes!
We cannot tell what loss and sorrow and trial are doing. Trust only. The Father comes near to take our hand and lead us on our way today. It shall be a good, a blessed new year!
He leads us on by paths we did not know; Upward He leads us, though our steps be slow, Though oft we faint and falter on the way, Though storms and darkness oft obscure the day;
Yet when the clouds are gone, We know He leads us on.
He leads us on through all the unquiet years; Past all our dreamland hopes, and doubts and fears, He guides our steps, through all the tangled maze Of losses, sorrows, and o'er clouded days;
We know His will is done;
And still He leads us on.
N. L. Zinzendorf
Streams in The Dessert
