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  • PARALLEL BIBLE - Philippians 4:5

    CHAPTERS: Philippians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    King James Bible - Philippians 4:5

    Let your moderation be known unto all men. The Lord is at hand.

    World English Bible

    Let your gentleness be known to all
    men. The Lord is at hand.

    Douay-Rheims - Philippians 4:5

    Let your modesty be known to all
    men. The Lord is nigh.

    Webster's Bible Translation

    Let your moderation be known to all
    men. The Lord is at hand.

    Greek Textus Receptus

    3588 επιεικες 1933 υμων 5216 γνωσθητω 1097 5682 πασιν 3956 ανθρωποις 444 ο 3588 κυριος 2962 εγγυς 1451

    Treasury of Scriptural Knowledge

    VERSE (5) -
    Mt 5:39-42; 6:25,34 Lu 6:29-35; 12:22-30; 21:34 1Co 6:7; 7:29-31

    SEV Biblia, Chapter 4:5

    Vuestra modestia sea conocida de todos los hombres. El Seor est cerca.

    Clarke's Bible Commentary - Philippians 4:5

    Verse 5. Let your
    moderation be known] The word epieikev is of very extensive signification; it means the same as epieikeia, 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 1 Cor. xvi. 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.

    John Gill's Bible Commentary

    Ver. 5. Let your moderation be known unto all men , etc.] 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 Matthew 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 ( Philippians 3:2,18,19); 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, ( <19E518> Psalm 145:18); he is a present help in time of trouble, ( Psalm 46:1); he is in the midst of them, and will help, and that right early, ( Psalm 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, ( 1 Peter 2:23).

    Matthew Henry Commentary

    Verses 2-9 - Let
    believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew ho comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life and Christians need to be again and again called to it. It more tha outweighs all causes for sorrow. Let their enemies perceive ho moderate they were as to outward things, and how composedly the suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecas and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remed against perplexing care, constant prayer is recommended. Not onl stated times for prayer, but in every thing by prayer. We must joi thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be tol our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, an having a part in his favour, and the hope of the heavenly blessedness are a greater good than can be fully expressed. This peace will kee our hearts and minds through Christ Jesus; it will keep us from sinnin under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of me or not, it will be of God. The apostle is for an example. His doctrin and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise is the free mercy of God; yet the enjoyment of them depends on our sincer and holy conduct. These are works of God, pertaining to God, and to his only are they to be ascribed, and to no other, neither men, words, no deeds.

    Greek Textus Receptus

    3588 επιεικες 1933 υμων 5216 γνωσθητω 1097 5682 πασιν 3956 ανθρωποις 444 ο 3588 κυριος 2962 εγγυς 1451

    Vincent's NT Word Studies

    Rejoice. See on ch. i. 4, and 2 Cor. xiii. 11.

    Moderation (to epieikev). Wrong. Rev., correctly, forbearance. See on gentle, 1 Pet. ii. 18.

    The Lord is at hand. See on 1 Cor. xvi. 22.

    Robertson's NT Word Studies

    4:5 {Your forbearance} (to epieikes humwn). "Your gentleness," "your sweet reasonableness" (Matthew Arnold), "your moderation." Old adjective (epi, eikos) as in #Jas 3:17; 1Ti 3:3. Article and neuter singular here= h epieikeia (#Ac 24:4; 2Co 10:1) like to chrston in #Ro 2:4. {The Lord is at hand} (ho kurios eggus). "The Apostle's watchword" (Lightfoot), as in #1Co 16:22 (maran aqa, Aramaic equivalent, Our Lord cometh). Unless, indeed, eggus here means near in space instead of {nigh} in time.

    CHAPTERS: 1, 2, 3, 4
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23


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