Exegetical and Hermeneutical Commentary of Philippians 4:5
Let your moderation be known unto all men. The Lord [is] at hand.
5. moderation ] R.V., “ forbearance ”; margin, “ gentleness ”; Wyclif, “ patience ”; Tyndale and Cranmer, “ softenes ”; Geneva, “ patient mynde ”; Rheims, “ modestie ”; Lat. versions, modestia; Beza, quitas; Luther, Lindigkeit. The word is full of interest and significance, and is very difficult of translation. Perhaps forbearance, though inadequate, is a fair rendering. It means in effect considerateness, the attitude of thought and will which in remembrance of others forgets self, and willingly yields up the purely personal claims of self. The “ self-less ” man is the “moderate” man of this passage; the man who is yielding as air in respect of personal feeling or interest, though firm as a rock in respect of moral principle. See an excellent discussion, Trench, Synonyms, xliii. The editor may be allowed to refer to a small book of his own in further illustration, Thoughts on the Spiritual Life, ch. 3.
be known, &c.] Trench (quoted above) shews that the quality here commended is essentially, by usage as well as etymology, a thing having to do with life, action, intercourse. For its existence, so to speak, society is necessary. “ Men ” must be met and dealt with, and so must “know” it by its practical fruits.
“ The Lord is at hand ”: in the sense of presence, not of coming. Cp. Psalms 119 (LXX. 118):151, “ Thou art near, O Lord ”; where the Greek is the same. And for the spiritual principle, see Psa 31:19-20; Psa 121:5. Not that the deeply calming expectation of the Lord’s approaching Return is excluded from thought here; but Psalms 119. decides for the other as the leading truth.
Fuente: The Cambridge Bible for Schools and Colleges
Let your moderation be known unto all men – That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word moderation – epieikes – refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness – They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for people in view of the expectation that the Lord would soon appear.
The Lord is at hand – Is near; see the Phi 3:20 note; 1Co 16:22 note. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will come, ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God – on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. People indulge their passions – are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish.
Fuente: Albert Barnes’ Notes on the Bible
Php 4:5
Let your moderation be known unto all men
I.
What is moderation? An equal temperament of mind.
1. Moderate in undergoing afflictions (Luk 21:19).
(1) They are less than we deserve (Lam 3:39; Ezr 9:13).
(2) They are balanced by other mercies.
(3) They produce spiritual blessings (Heb 12:10).
2. Moderate in our love to, and desires of, all temporal enjoyments (Jer 45:5).
(1) Because they are temporal (1Jn 2:15-17).
(2) The more we desire them, the more we may (Ecc 1:7-8; Ecc 4:8).
(3) They can never make us happy.
3. Moderate in our enjoyment of temporal mercies.
(1) We may easily exceed (Jud 1:2; Luk 21:34).
(2) Excess changes their nature into curses.
4. Moderate in our anger for injuries received.
(1) So as not to let it boil up into hatred (Mat 5:22; Mat 5:44).
(2) Nor continue long (Eph 4:26).
5. Moderate in our cares about the world (Php 4:6).
(1) So as to make use of no unlawful means to get an estate (Jer 17:11; Pro 22:16).
(2) So as not to neglect our souls for our bodies (Mat 6:33).
II. How known unto all men.
1. So as that it may be real and apparent (Mat 5:16).
2. Universal, towards all (1Pe 1:15).
III. The reason. The Lord is at hand. How?
1. So as to be present everywhere (Psa 139:7; Pro 15:3).
Otherwise He would not be infinite, and so not God. He is everywhere.
(1) In His substance (Jer 23:23-24).
(2) So as to know what is done everywhere (Heb 4:13).
(3) So as to observe and ponder every action (Pro 5:21; Pro 15:3).
2. He is ready to come to judgment (Heb 10:37).
(1) To examine our actions (Ecc 12:14).
(2) To give to everyone according to their deserts (2Co 5:10).
(3) We know not how soon (1Th 5:2; 2Pe 3:10; Mar 13:35-36).
Uses.
1. Have a care of excess, but be moderate in all things. Consider–
(1) By this means you will always keep yourself in an even frame (Luk 21:19).
(2) You will avoid sorrow as well as sin.
2. Often consider the omnipresence of God–in your civil commerces, in solitude, in company, when you pray and hear.
3. Often consider that the Lord is at hand to judge either to eternal misery or joy (Mat 25:46). (Bishop Beveridge.)
Moderation: a fable
Hamet and Raschid, two neighbouring shepherds of India, in a time of great drought, made a request each of the Genius of Distribution: Hamet for a little brook which would never dry in summer, and in winter never overflow. Immediately the genius caused the fountain to bubble at his feet, and scatter its rills over the meadows: the flowers renewed their fragrance, the trees spread a greener foliage, and the flocks and herds quenched their thirst. Raschid, not satisfied with Hamets moderate request, desired the genius to turn the Ganges through his grounds, with all its waters and all their inhabitants. As Raschid was looking with contempt upon Hamet and his small request, he heard, on a sudden, the roar of torrents, and saw a mighty stream come rolling on, which was the Ganges broken loose from its bounds. The flood roiled forward into the lands of Raschid: his plantations were torn up, his flocks overwhelmed, he was swept away before it, and a crocodile devoured him. (Dr. Johnson.)
Christian moderation
I. The principle.
1. As to moderation in certain habits.
(1) An ancient moralist tells us that virtue is a medium between two extremes. The extreme opposite to a vice is not a virtue, though everything opposite to virtue must be vice. Virtue is a road which has a hedge and ditch on both sides. Frugality, e.g., is such a road. If you break through the hedge on one side, you fall into wastefulness; if on the other, into covetousness. Humility is another: pride on one side, servility on the other. Magnanimity is bordered by cowardice and rashness.
(2) But while virtue is moderation between opposite vices, there is no place properly speaking for moderation in virtue. No man should think of being moderately magnanimous or humble. Neither can there be any moderation in vice–moderate avarice or extravagance.
(3) Yet foolish as it looks, there is a great deal of this sort of moderation, and much of what the world calls respectability is nothing else. Many a tradesman would eschew a great fraud, and yet be guilty of minor acts of dishonesty. He would not refuse to pay his creditors, but he thinks nothing of wearing down the health of his servants by over labour. He would not lie, but he has no scruples in over or understating the truth.
(4) The proper province of moderation is to regulate those powers, principles, and tendencies in man which have no evil in themselves, but which become evil by absence of restraint; e.g.
(a) The desire of knowledge; the cause and consequences of the first offence should teach us the need of putting a check upon it.
(b) So also the desire of power. Acquisitiveness is a natural propensity. If there were no such desire, what would become of the interests of society and civilization? But there is nothing that becomes more destructive when not held in by Christian principles.
2. As to moderation in certain feelings. The other phase of meaning in the word is gentleness. It includes the control of anger. Indignation against evil is virtuous, but resentment, even against an evil doer, is the opposite.
II. The manifestation. That our moderation may be known unto all men–
1. It must be decided. There must be no pressing towards the borders of excess, even though not touched. No hard driving at a bargain which would look like avarice. No such demands on servants as would look like oppression; no indulgence which would look like sensuality.
2. It must spring from principle. A man may be moderate in one thing, and not in another. An ascetic in eating and drinking, may be licentious. A man who has no ambition may be avaricious.
3. It must he habitually exercised. How many in their religious connections profess principles which are outraged in the home or in the shop.
III. The motive. The Lord is at hand. We tell men of the injuriousness of evil ways: as they make their bed they must lie upon it. But while forceful, it is an appeal to self-love in its lowest form, and habits formed upon it do not rise higher than mere prudence. Here is the Christian motive.
1. The judgment of the last day is approaching. This anticipation awakens an awful sense of responsibility.
2. But the Lord is an actual presence now. His judgment is passing on us at this moment; and we are now responsible. But is He not a Saviour as well as Judge? at hand to forgive the penitent and help the believer. (J. Stoughton, D. D.)
Christian moderation
The word here rendered moderation in our Bible is connected by derivation and usage with ideas not of control, but of yielding. It is rendered Lindigkeit, yieldingness, giving way, in Luthers German Bible; and I fully believe the interpretation to be right. Forbearance, gentleness, are the alternative renderings of our Revised Version, and both suggest the thought of giving way. Let your yieldingness be known unto all men; the Lord is near. St. Paul is dealing throughout this passage with certain holy conditions necessary to an experience of the peace of God keeping the heart and thoughts in Christ Jesus. Standing fast in the Lord, harmony and mutual helpfulness in the Lord, rejoicing in the Lord, and prayerful and thankful communion with the Lord, are among these conditions. And with them, in the midst of them, appears this also: Let your yieldingness be known unto all men; the Lord is near. This connection with the deep peace of God throws a glory over the word and the precept. The yieldingness which is here enjoined is nothing akin to weakness, indolence, or indifference. It is a positive grace of the Spirit; it flows from the fulness of Jesus Christ. What is it? We shall find the answer partly by remembering how, from another point of view, the gospel enjoins, and knows how to impart, the most resolute unyieldingness. If anything can work the great miracle of making a weak character strong, it is the gospel. It can make the regenerate will say no to self on a hundred points where never anything but yes was heard before. Nothing in the moral world is so immovable as the will of a living Christian, sustained by the power of God the Holy Spirit, on some clear case of principle. I lately read of the uncompromising decision of a Christian man, in high military command in India, fifty years ago. He had accepted office, and 10,000 a year, being far from rich meanwhile in private means, on the condition that he should not be asked to give official countenance to idolatry. The condition was not observed. He was required to sign a grant of money to an idol temple. The East India Company would not give way, nor would their distinguished servant. He resigned his command promptly, and came home without a murmur, and without a compensation. Here, in a conspicuous case, was the unyieldingness of the gospel, a mighty grace which, thank God, is being daily exemplified in His sight in a thousand smaller instances. Yet this very case equally well illustrates from another side the yieldingness of the gospel. From the point of view of principle this admirable Christian was fixed as a rock, as a mountain; from the point of view of self-interest he was movable as air. That it was a sacrifice of selfs gain and glory to resign was as nothing in his path. His interests were his Masters. Jesus Christ was in him where by nature self is. He was jealous and sensitive for the Lord; indifferent, oblivious for himself. Yieldingness, in our passage, is in fact selflessness. It is meekness, not weakness; the attitude of a man out of whom the Lord has cast the evil spirit of self. It is a blessed thing to be a moderate in this sense. A living calm pervades that soul. A thousand anxieties, and a thousand regrets, incident to the life of self, are spared it. It is at leisure from itself, and therefore free for many a delightful energy and enterprise when God calls it in that direction, as well as ready for imprisonment and apparent inutility when that is His will. Nothing does the worlds microscope discover more keenly than selflessness in a Christian man or woman. Nothing at once baffles its experience and explanation, and attracts its notice and respect, like the genuine selflessness, the yieldingness, of the grace of God. Let ours, then, be known unto all men; not paraded and thrown into an attitude, but kept in practice and use in real life, where it can be put to real tests. And would we read something, in this same verse, of its heavenly secret? It lies before us: the Lord is near. He is near, not here in the sense of coming soon, but in that of standing by; in the sense of His presence, and the secret of it, around His servant. The very words used here by St. Paul occur in this connection in the Septuagint (Greek) translation of the Old Testament, a translation old even in St. Pauls time: Thou art near (), O Lord. The thought is of the calm and overshadowing of His recollected and realized Presence; that Divine atmosphere in which bitter things, and things narrow with the contractions and distortions of self, must die, and in which all that is sweet and loving lives. From the provoking of all men, from the strife of tongues, there is Divine protection and concealment there. St. Paul himself beautifully exemplifies his own words, in this same Epistle, in the first chapter. The brethren at Rome who preached Christ of envy and strife, supposing to add affliction to his bonds, certainly took a very irritating line of action. And their action tried St. Paul. But it did not irritate him. (H. C. G. Moule, M. A.)
Christian Forbearance
By moderation is meant, not temperance in the gratification of our desires generally, but specially temperance or self-restraint in our relations to others, abstinence from anger, harshness, vengeance. Elsewhere in the New Testament, where the original word occurs, the rendering is gentleness, clemency, patience, any one of which is preferable to this ambiguous moderation. The exact idea is a considerate and forbearing spirit. The apostle would have us make allowances for the ignorance and weakness of others, knowing how much and constant need we stand in of having allowances made for ourselves, both by God and man. Taken generally, his precept here calls upon us, for example, in our business dealings, to remember that human laws, however carefully devised, may ever and anon, if rigidly enforced, act unjustly and cruelly; and to guide ourselves therefore, in every case, by the broad principles of equity in the sight of God. Similarly, in our judgment of the conduct of men, it enjoins upon us to take a kindly view, wherever this is possible, never believing evil of them until we cannot help it. In the case which seems to be at present specially before Pauls mind, that of a person who is persecuted for righteousness sake, he would have the sufferer to form the mildest judgment he can respecting the procedure and character of his enemy; to remember and pity the melancholy darkness of soul which prompts the persecution; and, even if he be in a position to avenge himself, to withhold his hand, and leave the matter with the Lord Jesus. When He comes, all wrongs will be righted (Jam 5:9). (R. Johnstone, LL. B.)
The Lord is at hand—
I. Providentially (Psa 139:1-24).
II. Spiritually. Christ in you the hope of glory. Where two or three are gathered in My Name.
III. Personally. To punish evil and to glorify His own. (Bishop Montagu Villiers.)
The nearness of Christ
Although corporeally Christ has left this world and is far beyond our mortal ken, yet, spiritually and essentially, He is near at hand to every man. I am with you always.
I. In all the operations of nature. In Him all things consist. Nature is not merely His creation: it is His organ, His instrument. He is in it as the soul is in the body, animating and directing every part. He is in all seasons of the year. He flashes in the lightning. He speaks in the thunder. He is in every ray of light and every wave of air.
II. In all the events of history. In the creations of literature, the progress of science, in all the advancing steps of civilization. Every event of life is an advent of Christ. He stands at the door of our nature and knocks. He originates the good and controls the evil.
III. In all redemptive influences. In the words of the prophets and apostles; in the ministry of His gospel; in the agency of His Spirit. Conclusion: Let us realize this: eschew evil, pursue good; be heroic in duty and magnanimous in trial. The Lord stood by me, said Paul. (D. Thomas, D. D.)
The Lord is near
Therefore–
I. Be joyful.
II. Be gentle.
III. Be trustful.
IV. Be prayerful.
V. Be peaceful. (C. J. P. Eyre, M. A.)
The omnipresence of God
I. The doctrine. The words are not applicable merely to some persons, nations, occasions, circumstances, but to all. The Lord is at hand to the pious and the profane; in places of devotion and places of commerce and pleasure. He fills all time and space (Psa 139:1-24).
II. The occasions which are specially calculated to remind us of this.
1. Gods visitations in the death of those around us.
2. Our own advancing years.
3. The vicissitudes of the seasons.
4. The march of time towards eternity.
III. The ground and source of the sinners safety.
1. Redemption in Christ.
2. Regeneration and holiness by the Spirit.
3. Divine friendship.
IV. Practical effects.
1. In view of Christs present and future nearness, men should be ready for His manifestation.
2. Diligent in duty.
3. Dead to the world. (W. Nicholson.)
The Lord is at hand
I. To inspect our conduct. All things are naked and open to Him, and with Him is no respect of persons (Jer 17:10).
II. Either to approve or disapprove our conduct. At this moment God is weighing us in the balance of His sanctuary. To be the object of His approbation is the highest blessing. We can then be indifferent to the worlds censures. But to be condemned of Him is our heaviest curse.
III. To regulate the affairs of His Church and accomplish the predictions of His word.
1. To convict the sinner.
2. Edify the believer.
3. Extend His gospel.
IV. To summon us to His tribunal. This He does practically at death. (Congregational Remembrancer.)
Deliverance at hand
I have heard one say, as he bent over a friend who was groaning under the surgeons knife, It will soon be over! and so Jesus, with tender fellow feeling for their infirmities, consoles His suffering people. Amid your trials, think of that–they will soon be over; sooner, perhaps, than you fancy. Your salvation, not only nearer than when you believed, may be nearer than you suppose; even now the cry may be sounding in heaven–Room for another saint! a crown for another head! and the next turn of the road may bring you in front of the gates of glory. (T. Guthrie, D. D.)
Near and distant relative terms
Near and distant are relative terms. For the little child, whose limbs soon grow weary, the friends house is far away, which for his father is but a step from home. So to the child, reckoning by his life, an event seems long past, far away in a hoary antiquity, which to the man on whom have come the snows of many winters, and who reckons by his life, seems to have occurred but yesterday. Now faith, in the measure of its vigour, enables us to see things in the light of God, giving us oneness of view with Him. When, then, our apostle says, The Lord is at hand, he speaks as one who has been taught to reckon according to the years of the lifetime of the Most High–unbeginning, unending. On the same principle, you remember, in another place, he estimates the Christians affliction–affliction extending perhaps over threescore years and ten–as but for a moment, because the standard by which he computes is the eternal duration of the weight of glory which is to follow, (R. Johnstone, LL. B.)
The Lord is at hand
As an illustration of that, let the gay young man think of Belshazzars feast. There is the gorgeous oriental palace, with its massive architecture, its huge columns, its gigantic figures, its pictured halls; and there are the thousand lords in their rich robes, and the king, in the pomp of an eastern despot, drinking wine before the thousand. And in the same hour there came forth the fingers of a mans hand, and they wrote over against the candlestick upon the plaister of the wall of the kings palace; the mysterious hand moves and writes–moves and writes–and there are letters, words burnt into the wall, as with a pen of flame. The king knows not what they mean till the prophet comes to tell; and then their import is found to be, that the miserable man who wears the crown is weighed in the balances and found wanting, and his kingdom is torn from him. So, though not visibly, yet really, there is over against the intemperate young man, the sensual young man, an omniscient Eye beholding his deeds, and an unerring Hand recording his doom, opposite him in the casino, and in other haunts of dissipation and vice. Here it is: conscience at times makes you tremble, and the minister of the gospel interprets the Divine revelation, and tells you of the wrath to come. The Lord is at hand; and as an illustration of that let every man of business read the parable of the rich fool, in the twelfth chapter of St. Luke, and the sixteenth verse. There you have epitomized the history of many a London tradesman: the goods are laid up, not that the soul may take its ease, but that there may be a grand funeral, and much excitement at the reading of the will, and perhaps quarrelling over the property, and a gorgeous tomb in one of the suburban cemeteries, and a scattering of the huge gold heap by some profligate son; and the poor, careful soul who toiled and saved, and made others toil and save, who was at his books till midnight, and grudged the hours of sleep and rest to his poor shopman, where is he?–where is he? To think that men can go on as they do, digging, and delving, and scraping together money, money, money, while death is at the door, and the judgment is at hand, and hell is opening its mouth to swallow up the worldly! The Lord is at hand. Read as an illustration of that in another way–And being in the house of Simon the leper, as He sat at meat, there came a woman having an alabaster box of ointment of spikenard, very precious, and she brake the box, and poured it on His head. And Jesus said, She hath wrought a good work on Me; she hath done what she could. And so, whatever you do from love to Jesus in the way of helping men, in the way of checking sin, in the way of saving souls, in the way of lightening misery, He is at hand to notice, to record, to approve, to bless. (J. Stoughton, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Let your moderation be known] The word is of very extensive signification; it means the same as , mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. “Moderation,” says Dr. Macknight, “means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions.”
The Lord is at hand.] A phrase something similar to the Maranatha of 1Co 16:22: The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let your moderation be known; exercising an even temper of mind, in governing the sensual appetite, with modesty, patience, and gentleness, in opposition to all impetuousness and inordinacy of affections, yea, to all excess and exorbitances in words and actions.
Unto all men; both in the eye of the church, and those without, according to our Saviours sermon and example, Mat 5:16,39-41; 17:27; not rigorously insisting upon our own rights, but with due self-denial putting the best construction upon the words and deeds of others; not troubling our hearts, Joh 14:1; banishing that solicitude about the good things of this life, which he doth in the next verse caution against: so 1Co 7:29-32.
The Lord is at hand; considering the cogent motive of the Lords approach, as Heb 10:25; Jam 5:8; not only in regard of his Deity, whereby he reigns amongst his enemies, Act 17:27; Jer 23:29; nor in regard of his special aids to his servants: Psa 14:5; but in regard of his coming to judgment, and setting all things right in a just distribution of rewards and punishments, to comfort his children, and confound those that disobey him, Mat 18:34,35; Mr 10:29,30; Col 3:24; Col 4:1; Heb 10:37; 1Pe 3:8,9; Re 22:20. But still we must remember, when we conceive of the Lords being at hand in regard of death and judgment, we must not take our own but Gods measures, in waiting our appointed time during his pleasure, Mat 24:36; Act 1:7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. moderationfrom a Greekroot, “to yield,” whence yieldingness [TRENCH];or from a root, “it is fitting,” whence “reasonablenessof dealing” [ALFORD],that considerateness for others, not urging one’s own rights tothe uttermost, but waiving a part, and thereby rectifying theinjustices of justice. The archetype of this grace is God, whopresses not the strictness of His law against us as we deserve(Psa 130:3; Psa 130:4);though having exacted the fullest payment for us from our DivineSurety. There are included in “moderation,” candorand kindliness. Joy in the Lord raises us above rigorismtowards others (Php 4:5), andcarefulness (Php 4:6) as toone’s own affairs. Sadness produces morose harshness towardsothers, and a troublesome spirit in ourselves.
Let . . . be knownthatis, in your conduct to others, let nothing inconsistent with”moderation” be seen. Not a precept to make a displayof moderation. Let this grace “be known” to men in acts;let “your requests be made to God” in word (Php4:6).
unto all meneven tothe “perverse” (Php2:15), that so ye may win them. Exercise “forbearance”even to your persecutors. None is so ungracious as not to be kindlyto someone, from some motive or another, on some occasion; thebeliever is to be so “unto all men” at all times.
The Lord is at handTheLord’s coming again speedily is the grand motive to every Christiangrace (Jas 5:8; Jas 5:9).Harshness to others (the opposite of “moderation”) would betaking into our own hands prematurely the prerogatives of judging,which belongs to the Lord alone (1Co4:5); and so provoking God to judge us by the strict letter ofthe law (Jas 2:12; Jas 2:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let your moderation be known unto all men,…. The Vulgate Latin reads, “your modesty”. The Syriac and Arabic versions, “your meekness”, or “humility”; graces which accompany moderation, and are very necessary to it, but not that itself. The Ethiopic version renders it, “your authority”, which by no means agrees; for moderation lies not in exerting authority and power to the uttermost, at least with rigour, but in showing clemency and lenity; not dealing with men according to the severity of laws and strict justice, but according to equity, and with mildness and gentleness; giving up strict and proper right, receding from what is a man’s due, and not rigidly insisting on it; putting up with affronts and injuries, and bearing them with patience; and interpreting things in the best sense, and putting the best constructions on words and actions they will bear; and in using inferiors and equals with all humanity, kindness, and respect: and this is what is here intended, which the apostle would have made “known”; exercised and practised publicly, that it might be seen and known of all, and God might be glorified, by whose name they were called, though their agreeable conversation among men; see Mt 5:16; and he would not only have this known unto, but exercised towards “all men”; not only to believers, the members of the church, by ruling with gentleness, by bearing the infirmities of the weak, and by forgiving offences; but also to unbelievers, to the men of the world, by not avenging themselves, but giving way to wrath; by patient suffering for well doing, without making any returns of ill, either by words or deeds: this is the moderation here meant, and not moderation in eating and drinking, and in apparel, and in the love and use of, and care for the things of this world; though such moderation highly becomes professors of religion; and much less moderation in religion, or towards the false teachers, thinking and speaking well of them; and interpreting their notions in the best sense, hoping they may mean otherwise than they say, and therefore should treat their persons with great respect, and their principles with tenderness; but this can never be thought to be the apostle’s sense, after he had himself given them such names and characters, as in Php 3:2; and besides, though we may, and many times ought, as men and Christians, to give way, and yield up what is our right and due, for the sake of peace, yet we cannot, nor ought to give up anything, that of right belongs to God and Christ, in matters of doctrine or worship; nor in the least abate of our zeal for the same, or give way to false teachers in any respect, nor for any time: moreover, moderation in religion is nothing else but lukewarmness and indifference, than which nothing is more detestable, or abhorred by Christ. The argument or reason enforcing moderation in the above sense of it follows,
the Lord [is] at hand. The Syriac version reads, “our Lord”: and the Ethiopic version, “God is at hand”. The sense is, either the Lord is near, he is omnipresent, and sees and observes the conduct of his people, their deportment in the world, and to one another; and therefore, as in his presence, and under his eye, they should behave according to equity, and with kindness and tenderness towards their fellow creatures and fellow Christians: or the Lord is nigh unto them, as he is to all that call upon him in truth, Ps 145:18; he is a present help in time of trouble, Ps 46:1; he is in the midst of them, and will help, and that right early, Ps 46:5; and will avenge his elect, and vindicate their cause, and right all their wrongs in his due time; and therefore they should take all things patiently, and not avenge themselves: or in a little while Christ will come to judgment, when he will plead the cause of his people, and convince ungodly sinners of their ungodly deeds, and hard speeches against him and his, Jude 1:15; and therefore they should leave all to that time, and commit themselves to him that judgeth righteously, 1Pe 2:23.
Fuente: John Gill’s Exposition of the Entire Bible
Your forbearance ( ). “Your gentleness,” “your sweet reasonableness” (Matthew Arnold), “your moderation.” Old adjective (, ) as in Jas 3:17; 1Tim 3:3. Article and neuter singular here= (Acts 24:4; 2Cor 10:1) like to in Ro 2:4.
The Lord is at hand ( ). “The Apostle’s watchword” (Lightfoot), as in 1Co 16:22 ( , Aramaic equivalent, Our Lord cometh). Unless, indeed, here means near in space instead of
nigh in time.
Fuente: Robertson’s Word Pictures in the New Testament
Rejoice. See on ch. Phi 1:4, and 2Co 13:11.
Moderation [ ] . Wrong. Rev., correctly, forbearance. See on gentle, 1Pe 2:18.
The Lord is at hand. See on 1Co 16:22.
Fuente: Vincent’s Word Studies in the New Testament
THE WAY TO PEACE
1) “Let your moderation” (to epieikes humon) “Your forbearance,” ability to endure, get along with others, gentleness, reasonableness, of the nature of Christian virtue, 2Pe 1:5-8. This is a debonair grace in which every saint should grow, 2Pe 3:18.
2) “Be known unto all men” (gnostheto pasin. anthropos) ‘Let it be known to all men,” a light-shining admonition, Mat 5:15-16; 1Pe 3:1.
3) “The Lord is at hand” (ho kurios engus) “The Lord is near, near at hand, looking on, present, keeping a record, Ecc 12:14; 2Co 5:10-11; Leave trivial wrongs for the Lord to adjust in others, be getting on in his business, Rom 12:19; 1Jn 2:28; Jas 5:8.
Fuente: Garner-Howes Baptist Commentary
5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. “ Let all that have to deal with you have experience of your equity and humanity.” In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. (228) This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit — when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, — “My mind is tranquil, which takes everything in good part.” (229) Such equanimity — which is as it were the mother of patience — he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.
The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, (230) and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luk 21:19.) Hence those proverbs, — “ We must howl when among wolves.” “Those who act like sheep will quickly be devoured by wolves.” Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. (231) To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?
Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, (232) and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds — when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, (233) but are under the regulation of God’s fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.
There are, however, two ways in which the Lord is said to be at hand — either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psa 145:18, The Lord is near to all that call upon him. The meaning therefore is, — “Miserable were the condition of the pious, if the Lord were at a distance from them.” But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.
(228) “ En douceur et patience;” — “With sweetness and patience.”
(229) “ TranquilIus animus meus, qui aequi boni facit omnia.” Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: “ Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;” — “My mind, however, is most tranquil, which takes all that in good part.” See Cic. Art.7,7. — Ed.
(230) “ D’autant plus que nous-nous monstrons gracieux et debonnaires;” — “The more that we show ourselves agreeable and gentle.”
(231) “ Afin qu’ils ne s’esleuent point a l’encontre de nous a leur plaisir et sans resistance;” — “That they may not rise up against us at their pleasure, and without resistance.”
(232) “ Que nous sommes tout incontinent et pour vn rien troublez et esmeus;” — “That we are all at once and for nothing troubled and moved.”
(233) “ Ni au plaisir desborde des meschans;” — “Nor to the unbridled inclination of the wicked.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Php. 4:5. Let your moderation be known.This moderation or forbearance is the very opposite of the spirit which will cavil on the ninth part of a hair in the way of asserting personal rights.
MAIN HOMILETICS OF THE PARAGRAPH.Php. 4:5
Christian Equity
I. Does not exact all the claims of legal justice.Let your moderation [forbearance] be known. Human laws, however carefully devised, may sometimes, if rigidly enforced, act unjustly and cruelly. We should guide ourselves at all times by the broad principles of equity in the sight of God. We should not urge our own rights to the uttermost, but be willing to waive a part, and thus rectify the injustice of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve, though having exacted the fullest payment for us from our divine Surety (Fausset). It is not gentleness as an innate feeling, but as the result of self-restraint. It does not insist on what is its due, it does not stand on etiquette or right, but it descends and complies. It is opposed to that rigor which never bends nor deviates, and which, as it gives the last farthing, uniformly exacts it. It is not facile pliabilitya reed in the breezebut that generous and indulgent feeling that knows what is its right, but recedes from it; is conscious of what is merited, but does not contend for strict proportion. It is that grace which was defective in one or other, or both, of the women who are charged by the apostle to be of one mind in the Lord. For, slow to take offence, it is swift to forgive it. Let a misunderstanding arise, and no false delicacy will prevent it from taking the first step towards reconciliation or adjustment of opinion (Eadie).
II. Should be evident in dealing with all classes.Be known unto all men. We are to practise forbearance, not only towards our Christian brethren, but towards the world, even towards the enemies of the gospel. It is a rebuke to the Christian spirit to be austere, unbending, and scrupulously exacting. If we are always rejoicing in the Lord, we cannot cherish hard feelings towards any. The Christian should be notorious for gentleness and forbearance; all with whom we come in contact should be made to know it and feel it. We should be prepared for yielding up what may be our own rights, and to endure wrong rather than dishonour Christ, or give a false representation of the heavenly life which He exemplified and recommended, and which is becoming in all his professed followers. This gentleness manifests itself at one time as equanimity and patience under all circumstances, among all men and in manifold experiences; at another as integrity in business relations; as justice, forbearance, and goodness in exercising power; as impartiality and mercy in judging; as noble yielding, joyful giving, and patient enduring and forgiving (Passavant).
III. Should be practised as conscious of the near advent of Christ.The Lord is at hand. The early Church had a vivid sense of the immediateness of the second coming of Christ, and were taught to do and bear everything as in His sight. We lose much in spiritual power, and in the realisation of eternal things, when we consign that advent to the remote and indistinct future. After all, the second coming of Christ, and not our own death, is the goal on which our eye should be fixed, as the period which will furnish us with the true and final value of our life-work. In the first ages it would have been deemed a kind of apostasy not to have sighed after the day of the Lord. The coming of the Lord is a motive to show moderation and clemency towards all men, even towards our enemies, for the great Judge is near, who will rectify all inequalities and redress all wrongs.
Lessons.
1. Equity is superior to legal enactments.
2. It is a sorry spectacle when Christians appeal to the civil courts to settle their differences.
3. The Christian spirit is the highest equity.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(5) Your moderation.The word here rendered moderation, properly denotes a sense of what is seemly, or equitable, as distinct from what is required by strict duty or formal law. Such distinction the world recognises when it speaks of what is enjoined, not so much by duty as by good taste, or right feeling, or (with some peculiarity of application) by chivalrous feeling, or the spirit of a gentleman. Here it denotes the general sense of what is seemly in a Christian tone of character. In 2Co. 10:1 (where it is translated gentleness) it is ascribed emphatically to our Lord Himself. But the usage of the New Testament appropriates it especially to the sweet reasonableness which gentleness may well designate. Thus, in Act. 24:4 it clearly signifies patience, or forbearance; in 2Co. 10:1 it is associated with meekness; in 1Ti. 3:3, Tit. 3:2, with peaceableness; in 1Pe. 2:8, with kindness; in Jas. 3:17 the word gentle is placed between peaceable and easy to be entreated (or rather, persuaded). This spirit is, no doubt, moderation; but it is something more. It may refer here both to the exhortation to unity in Php. 4:1-3, and to the exhortation to joy immediately preceding. It would help the one and chasten the other.
The Lord is at hand.A translation of the Syriac Maran-atha of 1Co. 16:22obviously a Christian watchword, probably referring to the Second Advent as near at hand; although, of course, not excluding the larger idea of that presence of Christ in His Church of which that Second Advent is the consummation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Moderation The word means forbearance, yieldingness. It is the grace which is slow to take offence, and swift to forgive; which suffers wrong rather than quarrels, and refrains from the rigid enforcement of legal rights. Justice may exact an extreme penalty and demand the uttermost farthing; but they who are expecting a Saviour, from whom they need clemency, may well show all men that they are of a like character.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let your forbearance be known to all men. The Lord is at hand.’
The second exhortation is that their forbearance and neighbourliness and unjudgmental attitude in the face of persecution should be demonstrated towards the whole world. In one sense this command stands by itself as the equivalent of the command to love their neighbours as themselves, but there is also a very real sense in which it connects up with their rejoicing in the Lord. It will be their rejoicing in the Lord, and their fixing their eye on Him, which will affect their whole behaviour and attitude towards all men in this way, for they will walk as He walked. It should result in them behaving with forbearance, gentleness and due regard for others (epieikes). And this because ‘the Lord is at hand.’ The idea behind the word for ‘forbearance’ is of a balanced, intelligent and decent outlook which will be admired by all right thinking people, as pre-eminently revealed in Christ (2Co 10:1; compare Mat 11:28-30), for the church is not just to be caught up with itself, it is to be open in its attitude to the world (compare Php 2:15-16).
‘The Lord is at hand (‘ho kurios eggus’).’ It has been suggested that this may be a citation from Psalm 144:18 LXX (Psa 145:18), although in LXX the Psalm reads ‘eggus kurios’ (however, other Greek texts may have been closer to the Hebrew) and makes it part of a longer sentence, ‘the Lord is at hand to all who call on Him, to all who call on Him in truth’. The idea would then be that because the Lord was beside them and with them it should affect their daily attitude towards the whole world. This would certainly tie in with the surrounding context, and with the exhortation to pray in Php 4:8. On the other hand the phrase could equally be a reminder of the closeness of the Lord’s return, as in Php 3:20, as though he was saying, ‘the Lord’s coming is imminent’, possibly being seen by him as echoing the apocalyptic language of Zep 1:7; Zep 1:14 (“the day of the LORD is near” – ‘eggus he hemera tou kuriou’), language which is picked up in Jas 5:8 (‘the day of the Lord is at hand’) and is probably in Paul’s mind in Rom 13:12. Such a significance would provide a powerful incentive to them in respect of their behaviour towards the world, and it would tie in with the idea expressed in the Aramaic ‘marana tha’, ‘the Lord comes’ (1Co 16:22).
It may indeed well be that the Lord’s imminence in both ways is in mind. Compare Rev 3:20 where the true believers are to recognise that He is continually at the very door to succour and comfort them, while they are also to look for His return when they would eat and drink with Him at His table.
Fuente: Commentary Series on the Bible by Peter Pett
Php 4:5. Let your moderation be known Let your meekness, &c.The Lord is nigh you. Both the parts of this verse shew, that St. Paul considers the Philippians in a state of persecution. Gentleness, or meekness, (which is the import of the original ( ),) was peculiarly suited hereto; and the Lord’s being at hand, was a proper motive to excite them to bear their sufferings with such temper. And as the adversaries against whom, at least principally, he encourages them, were the Jews, or Judaizing converts, the Lord’s being at hand may well enough be interpreted, of the overthrow which the Lord would suddenly bring upon the Jews; which, by the destruction of the temple, and the abolishing the greater part of the Jewish service, would, in a manner, put an end to their contest, as well as be a signal vengeance taken on the most virulent enemies of the Christian cause.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 2159
CHRISTIAN MODERATION
Php 4:5. Let your moderation be known unto all men. The Lord is at hand.
TO lay the foundation of a sinners hope, is the first duty of a minister: but he must proceed to raise the superstructure also, even such a practice as the Gospel is intended ultimately to produce. The Apostle doubtless felt it a privilege to insist on joy in the Lord; Rejoice in the Lord alway; and again, I say, rejoice: but he felt no less the importance of inculcating the duty of moderation with respect to all the things of time and sense; since without that it would be impossible for any one to maintain that high exercise of mind which joy in the Lord imports. It is by a conformity to this latter precept, no less than by his obedience to the former, that the true Christian will be distinguished. In fact, this precept enters very deeply into the divine life: and it is only in proportion as its influence is exhibited in our lives, that we have any satisfactory evidence of our conversion to God.
That it may operate effectually on our hearts, let us consider the two parts of which it consists;
I.
The duty enjoined
The word which we translate moderation, imports such a kind of meekness and gentleness as results from an indifference to the world, and a superiority to all the things of time and sense. Perhaps our language does not contain any word of precisely the same import: but the Apostles meaning is sufficiently conveyed by the term that is here used. We should have a calm composed state of mind in reference to all things here below; and maintain a constant moderation.
1.
In our hopes and fears
[We are apt to magnify the importance of approaching events, and to have our feelings agitated by prospective good or evil, far beyond what they would be by the actual existence of the things foreseen. Good is regarded by us without its manifold circumstances of alloy; and evil without its attendant consolations. In reality, as it is something future that is the mainspring of action to the whole world, so it is by anticipation, rather than by actual experience, that the happiness of mankind is chiefly affected. We say not this in relation to things spiritual and eternal; for in reference to them the very reverse is true: the circumstance of their being future and invisible diminishes, and almost destroys their influence upon the mind: but in reference to things of a temporal nature it is so: upon them our imagination exerts all its energies: it paints them in colours of the liveliest or deepest hue; and draws from them by far the greatest portion of its pleasures or its pains. The man whose ambition is fired by prospects of distinction, the heir who looks forward with uncertainty to the possession of an inheritance, the lover who seeks to be assured of a reciprocity in the object of his affections, what pictures do not these persons draw of happiness, if they shall attain, or of misery, if they shall loses the object of their desire! But such extra-vagant feelings ill become the Christian; his desires should be curbed by a sense of the vanity of all earthly things, and their utter insufficiency to make us happy. He should commit himself, and all that pertains to him, to the disposal of an all-wise Providence: and leave it to God to give, or to take away, as he shall see fit; prepared in either case to bless and glorify him for the dispensation. In a word, he should be without carefulness, casting all his care on God who careth for him. This lesson our blessed Saviour teaches us in his Sermon on the Mount [Note: Mat 6:25-34.] and to have a practical experience of it in our souls is one of the highest attainments of the Christian.]
2.
In our joys and sorrows
[Though it is true, that the mass of mankind are chiefly influenced by what is future, yet there are circumstances wherein a few give up themselves altogether to their present emotions. The voluptuary imagines that he cannot drink too deep of the cup of pleasure; and the mourner, that he cannot yield too much to the anguish of his mind. Both are alike deaf to good advice: the one refuses to be counselled; the other, to be comforted. But moderation is the frame which best befits the Christian. He is not insensible to the feelings of humanity; nor is he forbidden to rejoice or grieve, according as the one or other of these emotions is suited to his state. But an equableness of mind is that which he should cultivate under all circumstances: he should not suffer himself to be too much elevated or depressed by present things. His joy should be in God: his sorrows should be chiefly called forth by his own short-comings and defects: and he should be so filled with a sense of the infinite importance of things eternal, as to rise superior to all the vanities of this lower world. St. Paul, in a few verses after the text, informs us how he was affected by the changes which he experienced: I have learned, says he, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every-where, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need [Note: ver. 11, 12.]. Thus it should be with us also: we should be like men of another world, mere pilgrims and sojourners here; thankful for the accommodations which we meet with on the road; and not cast down, if we find some inconveniences; but mainly intent on our journey to a better country, and studious to improve all present circumstances so as most to advance us in our meetness for the heavenly inheritance.]
3.
In our spirit and conduct
[There is in mankind at large, a very undue degree of confidence, both as to the sentiments they embrace, and the line of conduct which they pursue. Every one is ready to fancy himself infallible, and to account all deceived and perverse who differ from Him. Hence arises, in the generality, a vehemence in asserting their own opinions, and an intolerance towards those who differ from them. But this disposition of mind must be studiously avoided by every true Christian. There should be in the whole of our sentiments and demeanour, a diffidence which inclines us to suspect ourselves, and a candour which disposes us to make all due allowance for others. Doubtless it becomes us to be thoroughly persuaded in our own minds, and to act agreeably to that persuasion: but still we should allow to others the same liberty which we claim for ourselves, and be content that others should think and judge for themselves, without desiring to impose upon them any restrictions of our own. How happy would it have been for the Christian world, if such moderation had obtained in the Church, from the period of its first establishment in the apostolic age! But man is a tyrant, and loves to give law to his fellow-men. Few are disposed to distinguish aright between things essential, and things indifferent. If it were said to them that contrarieties may both be right, it would appear a paradox inexplicable. But so it is, and so it is declared by God himself to be, in many things which have most divided men, and called forth against each other their bitterest invectives. The contests about observing days, or eating things offered to idols, how violent they were in the apostolic age! How severely did the weak condemn the strong! and how acrimoniously did the strong despise the weak! yet both the one and the other, so far as they acted to the Lord, were accepted of him, whether they exercised, or forbore to exercise, the liberty which they possessed [Note: Rom 14:1-6.]. The same thing at this moment obtains amongst the various denominations of Christians throughout the world. It were difficult to enumerate them all; yet all are as confident of their own exclusive sentiments and habits, as if they had a special revelation from heaven that they alone were right: and the very idea of an unity of action among them, even in things wherein they are all agreed, is by many reprobated as an unbecoming indifference towards their own peculiar party. But is this the moderation, that is productive of meekness, and gentleness, and love? No: it is a spirit most contrary to real Christianity, and most studiously to be shunned by all who would adorn their Christian profession. The true temper to be cultivated, is that of the Apostle Paul, who, though he was free from all, became the servant of all, that he might gain the more [Note: 1Co 9:19-22.].]
Such is the duty here enjoined. Let us now consider,
II.
The argument with which it is enforced
The nearness of death and judgment is a common argument with the Apostles, in support of their various exhortations: and it is fitly applied on this occasion: for we may well be moderate, in relation to all earthly things, when we consider how speedily the Lord is coming,
1.
To terminate all the things of time and sense
[Whatever we have here below, it is but of short duration: whether we are visited with comforts or afflictions, they are all both light and momentary, and therefore unworthy of any serious regard. Let any one look back upon his past life, and see how transient have been both his pleasures and his pains: they are all passed away like a dream; and little remains of them but the bare remembrance that they once existed. Shall we then suffer our minds to be so affected with earthly vanities, as if they were to endure for ever? No; we should sit loose to them, not elated by the enjoyment of them, nor depressed by their loss. This is what we are taught by infallible authority: This I say, brethren, says the Apostle; the time is short: it remaineth that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away [Note: 1Co 7:29-31.].]
2.
To assign to each that portion which his peculiar case requires
[The end for which God sends to us a diversity of dispensations is, that we may improve them all for the good of our souls. Our improvement of the various talents committed to us will be particularly inquired into, and form the ground of the sentence that shall be passed upon us. To pass that sentence, our Lord is just ready to come: and therefore the only thing which ought materially to affect us should be, not so much the quality of the dispensations, as the improvement that we make of them. Look, for instance, at the Rich Man and Lazarus: how little remains to them of the comforts or sorrows which they experienced on earth! What is the rich man the better for all his sumptuous fare; or the poor man the worse for all his penury and want? But the use which they made of their respective dispensations, that is now the only thing worth a thought. So it will soon be with us: the things which here appeared so important, will have altogether vanished away, and nothing will remain but responsibility for the improvement of them. I say then to all, Set your affections on things above, and not on things on the earth: and in the prospect of your Lords second advent to judge the world, be moderate in relation to all present things, whether pleasing or afflictive [Note: 1Co 4:3-5.], and let it be your one concern to be found of him in peace, without spot and blameless [Note: 1Pe 4:7 and 2Pe 3:14.]. Let your moderation too be so constant and abiding, that it may be known unto all men. True it is, that moderation is not of itself calculated to attract notice: it is, in its very nature, unobtrusive and retired. But where it so prevails as to regulate the heart and life, it of necessity diffuses a holy light around us, and serves, by the contrast it exhibits, to gain the admiration of the world. Men gaze and are astonished, when they see we are not under the power of earthly things, as others are: and they are constrained on such occasions to confess the wisdom and excellence of our ways. Thus then let our moderation operate under all circumstances, whether prosperous or adverse: and then shall the efficacy of divine grace be acknowledged, and God shall be glorified in us.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
5 Let your moderation be known unto all men. The Lord is at hand.
Ver. 5. Let your moderation ] Or equality, such as was that of David, Psa 26:12 . The scales of his mind hung equal, giving him liberty in all occurrences to enjoy himself. All immoderations are enemies to health; so they are also to the quietness of the mind. (Hippocrates.) Against these (as against poisons) there be two kinds of antidotes, prayer and patience, the one hot, the other cold: the one quenching, the other quickening. The word , here used by the apostle, properly signifieth moderation in law businesses, or in laying claim to a man’s own right, the preferring of equity before extremity (Arist. Ethic. v. 10), as holding utmost right to be utmost wrong. Summum ius summa iniuria. Austin tells us that it was grown to a proverb among his countrymen, Ut habeas quietum tempus, perde aliquid. For a quiet life, part with some part of thy fight, as Abraham did,Gen 13:9Gen 13:9 .
The Lord is at hand ] To right you and recompense you, to pay you for all your pains and patience. Iudex pro foribus, saith St James, Jas 5:9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] , your forbearance , from , implying direction, and , (not , to yield, as Trench, N. T. Syn. 171: see Palm and Rost’s Lex., under the word, as also under and ), reasonableness of dealing , wherein not strictness of legal right, but consideration for one another, is the rule of practice. Aristot., Eth. Nic. 4:10. 6, defines it to be that which fills up the necessary deficiencies of law , which is general , by dealing with particular cases as the law-giver would have dealt with them if he had been by. , he adds, , , , . And he describes the as . See Trench, New Test. Syn., as above.
By the . , the Apostle rather intends, ‘let no man know of you any inconsistency with .’ The universality of it justifies its application even to those described above, ch. Phi 3:18 f., that though warned against them, they were to shew all moderation and clemency towards them: so Chrys. Meyer observes well, that the succession of these precepts seems to explain itself psychologically by the disposition of spiritual joy in the Lord exalting us both above rigorism, and above anxiety of mind ( Php 4:6 ).
] These words may apply either to the foregoing ‘ the Lord will soon come , He is the avenger; it is yours to be moderate and clement’ (so De Wette, al.): or to the following ‘ the Lord is near , be not anxious:’ so Chrys., Thdrt., all. Perhaps we may best regard it as the transition from the one to the other: Christ’s coming is at hand this is the best enforcer of clemency and forbearance: it also leads on to the duty of banishing anxiety.
is Christ , and the refers to the ; see on ch. Phi 3:20 .
Fuente: Henry Alford’s Greek Testament
Phi 4:5 . . . “Reasonableness.” Matthew Arnold finds in this a preeminent feature in the character of Jesus and designates it “sweet reasonableness” (see Literature and Dogma , pp. 66, 138). The trait could not be more vividly delineated than in the words of W. Pater ( Marius the Epicurean , ii., p. 120), describing the spirit of the new Christian society as it appeared to a pagan. “As if by way of a due recognition of some immeasurable Divine condescension manifest in a certain historic fact, its influence was felt more especially at those points which demanded some sacrifice of one’s self, for the weak, for the aged, for little children, and even for the dead. And then, for its constant outward token, its significant manner or index, it issued in a certain debonair grace, and a certain mystic attractiveness, a courtesy, which made Marius doubt whether that famed Greek blitheness or gaiety or grace in the handling of life had been, after all, an unrivalled success.” A definition is given by Aristot., Eth. Nic. , 5, 10, 3, , , , where the point is that it means a yielding up of certain real rights. This spirit, in the Christian life, is due to those higher claims of love which Christ has set in the forefront. Cf. 2Co 10:1 , Tit 3:2 . Their joy (Phi 4:4 ) really depends on this “reasonableness” having as wide a scope as possible. It is he who shows forbearance and graciousness all round ( . .) who can preserve an undisturbed heart. In Ps. Son 5:14 God is called . . . Quite evidently Paul expects a speedy return of Christ. It was natural in the beginning of the Church’s history, before men had a large enough perspective in which to discern the tardy processes of the Kingdom of God. Cf. chap. Phi 3:21 . This solemn fact which governs the whole of Paul’s thinking, and has especially moulded his ethical teaching, readily suggests “reasonableness”. The Lord, the Judge, is at the door. Leave all wrongs for Him to adjust. Forbear all wrath and retaliation ( Cf. Rom 12:19 ff.). But further, in view of such a prospect, earthly bickerings and wranglings are utterly trivial. Cf. 1Jn 2:28 , “Abide in Him, so that if He be manifested, we may have boldness and not be ashamed before Him at His coming.” A close parallel is Jas 5:8 .
Fuente: The Expositors Greek Testament by Robertson
moderation = forbearance. Greek. epiekes: adjective only here; 1Ti 3:3. Tit 3:2. Jam 3:17. 1Pe 2:18.
known. App-132.
unto = to,
men. App-123.
Lord. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] , your forbearance, from , implying direction, and , (not , to yield, as Trench, N. T. Syn. 171: see Palm and Rosts Lex., under the word, as also under and ), reasonableness of dealing, wherein not strictness of legal right, but consideration for one another, is the rule of practice. Aristot., Eth. Nic. 4:10. 6, defines it to be that which fills up the necessary deficiencies of law, which is general, by dealing with particular cases as the law-giver would have dealt with them if he had been by. , he adds, , , , . And he describes the as . See Trench, New Test. Syn., as above.
By the ., the Apostle rather intends, let no man know of you any inconsistency with . The universality of it justifies its application even to those described above, ch. Php 3:18 f.,-that though warned against them, they were to shew all moderation and clemency towards them: so Chrys. Meyer observes well, that the succession of these precepts seems to explain itself psychologically by the disposition of spiritual joy in the Lord exalting us both above rigorism, and above anxiety of mind (Php 4:6).
] These words may apply either to the foregoing-the Lord will soon come, He is the avenger; it is yours to be moderate and clement (so De Wette, al.): or to the following-the Lord is near, be not anxious: so Chrys., Thdrt., all. Perhaps we may best regard it as the transition from the one to the other: Christs coming is at hand-this is the best enforcer of clemency and forbearance: it also leads on to the duty of banishing anxiety.
is Christ, and the refers to the ; see on ch. Php 3:20.
Fuente: The Greek Testament
Php 4:5. , your kindly spirit [quitas[53]]) Joy in the Lord produces true kindliness in regard to our neighbour, and proper unconcern [freedom from over-carefulness] about ones own affairs, Php 4:6; likewise true candour towards men and God Himself: and this candour is expressed by the words, , let it be known, i.e. in acts, and, , let (your requests) be made known, viz. by prayer, Php 4:6. Moroseness is the companion of sadness and care.-, let be known) from the thing itself. There are some who cherish gentleness (quitas, a yielding and kindly spirit) in their mind, and wish no ill to the unkindly, but yet they conceal their benignity; these do not act rightly.- , to all men) good and bad, or the unkindly, ch. Php 2:15, even that the wicked may be gained. No one is so harsh in spirit as not to show himself kindly to some one, from sympathy, fear, hope of gain, emulation, etc. The believer does this to all. [But if, among all men, you know even one who has experienced the contrary conduct at your hand, see that even yet you show to him kindliness.-V. g.]- , the Lord) Christ the Judge, favourable to you, but executing vengeance upon the wicked. This consideration produces kindliness; Jam 5:9.
[53] Wahl, Clavis, N. 1, renders it humanitas, kindness and gentleness towards others. He adds, others interpret it modestia. moderation. Beng. has quitas, which includes both fairness and kindliness towards others, and equanimity in ones own mind. Th. , I yield.-ED.
Fuente: Gnomon of the New Testament
Php 4:5
Php 4:5
Let your forbearance be known unto all men.-This passage is intense-practical. It deals with pressing personal needs and problems. It lays bare a trouble which is common to almost all Christian experience; it points out the means and methods of relief from this trouble. He exhorts them not to become embittered and alarmed; but to let all see that they can be calm and moderate, and that they control themselves in the most trying ordeals through which they were called to pass. [Exhibit in your lives that which was such a beautiful trait in your Masters character, and do not be too insistent upon what is perhaps your just due.]
The Lord is at hand.-The Lord is near to protect and shield his people. This is given as a reason why they should ever use moderation, for the promise is: Jehovah is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him; he also will hear their cry, and will save them. (Psa 145:18-19).
Fuente: Old and New Testaments Restoration Commentary
your: Mat 5:39-42, Mat 6:25, Mat 6:34, Luk 6:29-35, Luk 12:22-30, Luk 21:34, 1Co 6:7, 1Co 7:29-31, 1Co 8:13, 1Co 9:25, Tit 3:2, Heb 13:5, Heb 13:6, 1Pe 1:11
The: Mat 24:48-50, 1Th 5:2-4, 2Th 2:2, Heb 10:25, Jam 5:8, Jam 5:9, 1Pe 4:7, 2Pe 3:8-14, Rev 22:7, Rev 22:20
Reciprocal: Gen 23:13 – I will Lev 25:15 – General Ecc 3:22 – nothing Eze 30:3 – the day is Eze 36:8 – at hand Zep 1:7 – for the day Zep 1:14 – it is Mat 24:44 – General 1Co 10:11 – upon 1Th 5:6 – sober Rev 3:11 – I come
Fuente: The Treasury of Scripture Knowledge
(Php 4:5.) – Let your forbearance be known to all men. The phrase has much the force of a substantive with the possessive pronoun. Khner, 479, b. See under Php 3:8. The adjective bears a variety of meanings. Composed of and -, it signifies originally what is meet or fitting, or characterizes any object or quality as being what it should be. It also describes what is proper or fair, or what is kind and reasonable, especially in the form of considerateness and as opposed to the harshness of law. That it should at length settle down into the meaning of gentleness, or rather forbearance, was natural; and this is a meaning found in Plato, Polybius, Plutarch, and also in Philo. Hesychius defines the adverb- . Plato’s first definition of it is- ; and his second is- . Definit. Opera, ed. Bekker, vol. ix. p. 265. Aristotle draws the contrast- , , . Eth. Nicom. 5.10. The prevailing sense in the New Testament seems to be that of forbearance. Thus, too, in Psa 86:5 – . It is associated in the New Testament with , 2Co 10:1; with twice, 1Ti 3:3, Tit 3:2; with , Jam 3:17; and with , 1Pe 2:18. As Trench justly says of it-clementia sets forth one side; aequitas another; and, perhaps, modestia a third. Theodoret restricts the meaning by far too much, when he paraphrases- . It is not gentleness as an innate feeling, but as the result of self-restraint. It bears no resemblance to the selfish calculation often expressed by those words which have acquired an ethical significance-in medio tutissimus ibis. It does not insist on what is its due; it does not stand on etiquette or right, but it descends and complies. It is opposed to that rigour which never bends nor deviates, and which, as it gives the last farthing, uniformly exacts it. It is not facile pliability-a reed in the breeze-but that generous and indulgent feeling that knows what is its right, but recedes from it, is conscious of what is merited, but does not contend for strict proportion. It is, in short, that grace which was defective in one or other, or both of the women, who are charged by the apostle to be of one mind in the Lord. For, slow to take offence, it is swift to forgive it. Let a misunderstanding arise, and no false delicacy will prevent it from taking the first step towards reconciliation or adjustment of opinion. And truly such an element of character well becomes a man who expects a Saviour in whom this feeling was so predominant. This grace was to be notorious among them- , let it be known to all men-not simply to the enemies of the cross, or of the gospel, or to one another, as many allege, but to all without exception. It was so to characterize them, that if any one should describe their behaviour, he could not overlook it, but must dwell upon it. Our life is seriously defective without it; and let a man be zealous and enterprising, pure and upright, yet what a rebuke to his Christianity, if he is universally declared to be stiff, impracticable, unamiable, and austere in general deportment! If this joy in the Lord were felt in its fulness, the spirit so cheered and exalted would cease to insist on mere personal right, and practise forbearance. It is solemnly added-
, the Lord is near. We are inclined to take as referring to Jesus-such being its common reference in Pauline usage, though many, including Luther, Calvin, Rheinwald, Rilliet, and Mller, suppose that God is meant. The language-2:11, Php 3:20 -and the reference of the term in the first three verses of the chapter, oblige us to understand Jesus by the epithet. may be used either of place or time-The Lord is at hand, either in position or approach. If the clause be connected with the preceding counsel, the meaning might be-Let your forbearance be known to all men, and one great motive is, the Lord is at hand. Storr and De Wette take the view of the Greek Fathers, that God is thought of as judge, and that this idea is an inducement to cherish clemency even toward enemies, for God, the Judge and Redresser of every injury, is near. Velasquez and Beelen take it more generally, referring it-ad auxiliarem opem quam Deus suis afferre consuevit. Such an extension of meaning is not warranted, though certainly one might be invited to manifest the grace by this consideration, that the Lord will be Judge in all such cases as call for its exhibition, and by Himself this virtue has been specially and fully exhibited.
Or the clause may be connected with the following admonition. Meyer adopts this view-that is, the near coming of Jesus ought to prevent all His people from cherishing an undue anxiety. Be careful for nothing, Christ is at hand, and abundance will be the result of His advent. Or, be careful for nothing, He is ever near to supply all your wants. We prefer to take in reference to time, and the general meaning of the formula may be gathered from Mat 16:28; Luk 21:31; 1Co 16:22; Jam 5:9; 1Pe 4:7; 1Jn 2:28. It cannot mean always present or near, as in Psa 34:18; Psa 119:151; Psa 145:18. The notion here is, that one who has been away is returning, and will soon arrive. But may not the clause be connected with both verses? It has no formal connection with either. And as it stands by itself, and seems to represent a familiar Christian idea, may it not be at the same time mentally joined to the charges both before and after it? It is introduced after a counsel to exhibit forbearance, and may be regarded as a motive to it; but while the apostle writes it, there starts up in his mind another use of it, and in consequence of its appropriateness he subjoins- be careful for nothing. It thus becomes a link in a train of thought, suggested by what precedes, and suggesting what follows it.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 4:5. Thayer defines the original Greek for moderation as follows: “equitable [just], fair, mild, gentle.” An act might be technically right ac-lording to the knowledge of a Christian, but it would not appear so to the public. This instruction means for a person not to do that which would raise doubts in the minds of others. The same thought is expressed in Rom 12:17 and 2Co 2:11. The Lord is at hand means that He is always near, beholding all that is done by His disciples.
Fuente: Combined Bible Commentary
Php 4:5. Let your forbearance be known unto all men. Let them see that you behave with gentleness even in all the opposition of your adversaries. Thus shall they be taught that there is a power in Christianity, and be led to glorify your Master. The apostle does not encourage to any parade or ostentation of gentleness, but such a life as shall be in all its parts marked by this virtue, so that men at all times may recognise how the Christian differs from others.
the Lord is at hand. The special Christian watchword in the early days of the faith, and there can be no doubt that there was a widespread expectation of the immediate coming of Christ. The words are meant first as an encouragement to those who had much to suffer, that they should not faint, for the Deliverer was near; next for a warning, that none should relax, lest Christ should come, and those who were called by His name should be found not watchful.
Fuente: A Popular Commentary on the New Testament
That is, let your mildness and gentleness towards others, your meekness and patience under your own trials, be very conspicuous, because the Lord is at hand to execute judgment on his own crucifiers, and on the persecutors of his own people.
Learn, That the consideration of the certainty and suddenness of Christ’s coming to judgment, ought to be improved by us as an argument to all mildness and gentleness towards others, and to all meekness and patience under our present sufferings. Let your moderation be known unto all men, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 5
Moderation; mildness and gentleness of character.
Fuente: Abbott’s Illustrated New Testament
4:5 {4} Let your {e} moderation be known unto all men. {5} The Lord [is] at hand.
(4) The second is, that taking all things in good part, they behave themselves moderately with all men.
(e) Your quiet and settled mind.
(5) The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.
Fuente: Geneva Bible Notes
We should also demonstrate forbearance (Gr. epieikes) to everyone, saved and unsaved alike. The Greek word contains connotations of gentleness, yielding, kindness, patience, forbearance, leniency, and magnanimity. It recalls Jesus Christ’s humility in Php 2:5-11. The forbearing person does not insist on his or her own rights or privileges. He or she is considerate and gentle toward others. Of course, there is a time to stand for what is right. The forbearing person is not spineless but selfless.
In this connection Paul reminded his readers of the imminence of the Lord’s return at the Rapture. When He comes, He will right wrongs and vindicate those who have given up their rights for the glory of God and the welfare of others (cf. Php 3:20-21; Jas 5:8).
"The Apostle is not speaking of the nearness of the Lord in his abiding presence with us, but of the imminence of his coming." [Note: Beare, p. 146.]
"In all we do we must always remember that the Lord may return at any time. His coming is always at hand, yes, but we do not know when, and so we must always live in the realisation [sic] that he is coming." [Note: D. Martyn Lloyd-Jones, Life of Peace, p. 162.]
"At any moment they may have to answer for their conduct." [Note: Alfred Plummer, A Commentary on St. Paul’s Epistle to the Philippians, p. 93.]
"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return." [Note: Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, p. 149. See also Stanton, ch. 6: "The Imminency of the Coming of Christ for the Church," pp. 108-37.]