Philippians 4:5

Translation
King James Version
Let your moderation be known unto all men. The Lord is at hand.
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KJV (with Strong's)
Let G1097 your G5216 moderation G1933 be known G1097 unto all G3956 men G444. The Lord G2962 is at hand G1451.
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Complete Jewish Bible
Let everyone see how reasonable and gentle you are. The Lord is near!
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Berean Standard Bible
Let your gentleness be apparent to all. The Lord is near.
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American Standard Version
Let your forbearance be known unto all men. The Lord is at hand.
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World English Bible Messianic
Let your gentleness be known to all men. The Lord is at hand.
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Geneva Bible (1599)
Let your patient minde be knowen vnto all men. The Lord is at hand.
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Young's Literal Translation
let your forbearance be known to all men; the Lord is near;
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See also
James 5:8James 5:9Matthew 6:25Titus 3:2Hebrews 10:371 Peter 4:71 Corinthians 6:7
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In the KJVVerse 29,448 of 31,102

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SUMMARY

Philippians 4:5 is a concise yet profound exhortation from the Apostle Paul, urging believers to demonstrate a spirit of gentleness, reasonableness, and forbearance to all people, whether inside or outside the church. This outward manifestation of Christian character is grounded in the profound theological truth that the Lord's presence is ever-near, both in His abiding spiritual presence and in the imminent expectation of His glorious return, providing both motivation and empowerment for such a disposition.

CONTEXT

  • Literary Context: Philippians 4:5 is strategically placed within Paul's concluding exhortations in his letter to the Philippians, often called the "epistle of joy." Following the command to "Rejoice in the Lord always" in Philippians 4:4, this verse serves as a crucial bridge, connecting the internal disposition of joy with the external demonstration of Christian character. It immediately precedes Paul's instruction to "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God" in Philippians 4:6, highlighting how a gentle and reasonable spirit, coupled with the awareness of God's nearness, undergirds a life free from anxiety and rich in prayer. The entire chapter emphasizes unity, peace, and practical Christian living, building upon the themes of humility and self-sacrifice introduced earlier in Philippians 2.

  • Historical & Cultural Context: Philippi was a Roman colony, proud of its Roman citizenship and customs, which often emphasized strict adherence to law, justice, and social hierarchy. In such a setting, the concept of "moderation" or "gentleness" (Greek epieikeia) would have stood in stark contrast to the prevailing cultural norms of asserting one's rights or maintaining social status. The Philippian church itself, though generally strong, faced internal challenges, such as the disagreement between Euodia and Syntyche mentioned in Philippians 4:2, and external pressures, including potential persecution or societal disdain for their faith. Paul's exhortation for believers to exhibit gentleness to "all men" (both fellow believers and the wider non-Christian society) was therefore a radical call for counter-cultural behavior, demonstrating the transformative power of the Gospel in a way that was both attractive and challenging to the Roman mindset.

  • Key Themes: Two primary theological themes emerge from Philippians 4:5. Firstly, the verse underscores the theme of Christian Character and Witness. The "moderation" or "gentleness" called for is not merely a personal virtue but a public demonstration, a visible testimony to the transforming power of Christ. It reflects the character of God Himself and of Christ, who is described as "meek and lowly in heart" in Matthew 11:29. This theme is echoed throughout Paul's letters, emphasizing that believers are to "walk worthy of the vocation wherewith ye are called" (Ephesians 4:1). Secondly, the verse highlights the Eschatological Hope and Divine Imminence. The phrase "The Lord is at hand" carries a dual significance: the constant, abiding presence of the Lord with His people (as promised in Matthew 28:20) and the imminent expectation of Christ's second coming (James 5:8). This awareness serves as a powerful motivation for godly living, shaping believers' priorities and attitudes in light of eternity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • moderation (Greek, epieikḗs', G1933): This term, G1933, goes far beyond mere temperance. Derived from epi (upon) and eikō (to yield), it signifies a disposition that is "appropriate" or "mild." It conveys the idea of gentleness, reasonableness, forbearance, equity, and a willingness to yield one's strict rights for the sake of peace and grace. It is the opposite of harshness, rigidity, or contentiousness. It implies a spirit that is not overly insistent on its own way but is adaptable and considerate, reflecting a gracious and fair-minded approach to others.
  • known (Greek, ginṓskō', G1097): A prolonged form of a primary verb, means "to know" in a comprehensive sense, implying not just intellectual apprehension but experiential knowledge and recognition. The passive voice ("be known") indicates that this quality should be evident or perceived by others, not merely an internal feeling. It suggests that the believer's gentleness should be a public, observable characteristic that others can readily identify and acknowledge.
  • at hand (Greek, engýs', G1451): From a primary verb meaning "to squeeze" or "throttle," denotes proximity, either literally or figuratively, of place or time. In this context, it carries a dual meaning: the Lord's immediate presence and accessibility to His people, providing comfort and strength, and the imminent return of Jesus Christ, His second coming. This imminence serves as a powerful motivation for the believer's conduct, grounding their present actions in an eternal perspective.

Verse Breakdown

  • "Let your moderation be known unto all men": This is an imperative command, urging believers to actively display a specific quality. The "moderation" (gentleness, reasonableness, forbearance) is not to be a private virtue but a public testimony, observable and recognizable by "all men"—both fellow believers and those outside the faith. This outward demonstration serves as a powerful witness to the transformative power of Christ in a believer's life, showing a character that stands apart from worldly harshness or self-assertion. It implies a yielding spirit that prioritizes grace and understanding over strict justice or personal rights.
  • "The Lord is at hand": This clause provides the profound theological motivation and empowerment for the preceding command. "At hand" (Greek engýs) carries a dual significance. Firstly, it assures believers of the Lord's constant, intimate presence and accessibility, offering comfort, strength, and guidance in every situation. This awareness empowers them to live gently, knowing they are not alone. Secondly, it points to the imminent return of Jesus Christ. This eschatological hope provides a compelling reason for living righteously, patiently, and with an eternal perspective, knowing that all earthly troubles are temporary and the ultimate vindication and reward are near.

Literary Devices

The verse employs several significant literary devices. It begins with an Imperative ("Let your moderation be known"), which is a direct command, underscoring the urgency and non-negotiable nature of this Christian virtue. This command is followed by a powerful Motivation Clause ("The Lord is at hand"), which provides the theological grounding and impetus for the preceding instruction. This juxtaposition creates a cause-and-effect relationship: because the Lord is near, believers are enabled and compelled to live with gentleness. There is also an implied Contrast between the world's typical self-assertion and the Christian's counter-cultural gentleness, making the believer's life a visible Public Witness. The phrase "unto all men" emphasizes the universal scope of this witness, extending beyond the Christian community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Philippians 4:5 profoundly connects the believer's ethical conduct with their eschatological hope and the immanent presence of God. The call for "moderation" or "gentleness" is not merely a call to be nice, but to embody a divine attribute. God Himself is characterized by patience, long-suffering, and grace, as seen in His dealings with humanity throughout salvation history. This virtue, therefore, reflects the very character of Christ, who perfectly exemplified gentleness and humility. The awareness that "the Lord is at hand" transforms the believer's perspective, shifting focus from temporal anxieties to eternal realities. This divine proximity—both in spiritual presence and anticipated return—empowers believers to live out this counter-cultural gentleness, knowing that their efforts are not in vain and that ultimate justice and peace reside with the returning Lord. This verse thus integrates Christology, eschatology, and practical ethics into a seamless whole, demonstrating how theological truth directly shapes daily living.

REFLECTION AND APPLICATION

Philippians 4:5 offers timeless and profoundly practical guidance for believers in every age. In a world often characterized by harshness, contention, and the relentless assertion of individual rights, the call to "let your moderation be known unto all men" stands as a radical counter-cultural imperative. It challenges us to embody a spirit of gentleness, reasonableness, and forbearance, even when we are wronged or when our rights are challenged. This means choosing grace over strict justice, understanding over condemnation, and patience over impatience. Such a disposition is not weakness but a powerful demonstration of Christ's character working through us, making our faith visible and attractive to a watching world. This gentle demeanor is sustained by the profound truth that "the Lord is at hand." This dual assurance—of His abiding presence in our lives and His imminent return—provides both comfort and motivation. It reminds us that our struggles are temporary, our ultimate hope is secure, and our lives are lived under the watchful, loving eye of our sovereign Lord. This eternal perspective frees us from anxiety and empowers us to respond with grace in all circumstances, knowing that the Lord Himself is our strength and our coming King.

Questions for Reflection

  • In what specific areas of your life (e.g., family, work, social media) do you find it most challenging to demonstrate "moderation" or gentleness?
  • How does the awareness that "the Lord is at hand" (both in His presence and His return) practically influence your daily interactions and your response to difficult situations?
  • What is one tangible step you can take this week to intentionally "let your moderation be known" to someone who might not expect it from you?

FAQ

What does "moderation" truly mean in Philippians 4:5?

Answer: The King James Version's "moderation" translates the Greek word epieikeia (G1933), which carries a much richer meaning than mere temperance or self-control. It signifies gentleness, reasonableness, forbearance, equity, and a willingness to yield one's strict rights. It's about being adaptable and considerate, not demanding one's full due, and showing a mild, gracious spirit, especially in dealings with others who may be difficult or challenging. It's a virtue attributed to Christ Himself in 2 Corinthians 10:1 and is a hallmark of mature Christian character.

What is the dual meaning of "The Lord is at hand"?

Answer: The phrase "The Lord is at hand" (Greek engýs, G1451) carries two significant meanings, both of which are crucial for understanding the verse's full impact. Firstly, it refers to the imminent return of Jesus Christ. This eschatological hope means that Christ's second coming is always near and could happen at any moment, providing a powerful motivation for righteous living and an eternal perspective (see James 5:8). Secondly, it refers to the Lord's constant, abiding presence with His people. He is always near to offer comfort, strength, and guidance, empowering believers to live out the command for gentleness, knowing they are not alone in their efforts. This assurance of His nearness helps believers to "be careful for nothing," as Paul continues to explain in Philippians 4:6.

CHRIST-CENTERED FULFILLMENT

Philippians 4:5 finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ. He is the quintessential example of "moderation" or epieikeia, demonstrating perfect gentleness, reasonableness, and forbearance throughout His earthly ministry. While possessing all divine authority and power, He did not assert His rights but humbled Himself, taking the form of a servant, even to the point of death on a cross (Philippians 2:6-8). He taught His disciples to learn from Him, for He was "meek and lowly in heart" (Matthew 11:29). Furthermore, Christ is the "Lord" who "is at hand." His first coming brought God's presence into human history in a tangible way, inaugurating the kingdom of God and making God's nearness a reality for all who believe (John 1:14). His promise to be "with you always, even unto the end of the world" (Matthew 28:20) assures believers of His constant spiritual presence. And finally, the "at hand" also points to His promised second coming, when He will return to consummate His kingdom (Acts 1:11). Thus, Christ is both the perfect model for the moderation we are to display and the divine power and ultimate hope that enables and motivates us to live out this command, making Him the center of both our conduct and our expectation.

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Commentary on Philippians 4 verses 1–9

I. II. Main points1. 2. Sub-points

The apostle begins the chapter with exhortations to divers Christian duties.

I. To stedfastness in our Christian profession, Phi 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, etc. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

1.The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, Phi 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, Jo2 1:4; Jo3 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

2.The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

II. He exhorts them to unanimity and mutual assistance (Phi 4:2, Phi 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account - it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (Phi 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, Ti1 2:12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties." - With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luk 10:20), not blotting his name out of the book of life (Rev 3:5), and of those who are written in the Lamb's book of life, Rev 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, Phi 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psa 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psa 94:19), and our meditation of him is sweet, Psa 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Phi 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men, Phi 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. 14. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

V. Here is a caution against disquieting perplexing care (Phi 4:6): Be careful for nothing - mēden merimnate: the same expression with that Mat 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, Phi 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, Co1 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa 26:3.

VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Phi 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, - agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise - any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things - imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom 2:29.

In these things he proposes himself to them for an example (Phi 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us - to keep close to our duty to him. The Lord is with us while we are with him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
On the Apparel of Women Book II
(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.
Gaius Marius VictorinusAD 370
EPISTLE TO THE PHILIPPIANS 4.4-5
Forbearance is individual patience that observes due measure without straining beyond its station. When we live among strangers and live in a way commensurate with our lowliness, God will lift us up. So it is here; we do well to recognize our lowliness. “Therefore let your moderation,” he says, “be known to all.” Why does he tell us this? So that we may make a pleasing show here? No, but so that when Christ comes he may raise up our lowliness and exalt our moderation.
AmbrosiasterAD 384
EPISTLE TO THE PHILIPPIANS 4.7.1
Paul wants all to profit by good examples. When their forbearance becomes apparent as their regular way of life, their works will shine forth. There will be nothing lacking in those who imitate their virtue. They will be blessed not only from doing good deeds but also by inspiring good deeds in others.
AmbrosiasterAD 384
EPISTLE TO THE PHILIPPIANS 4.7.2
“The Lord,” he says, “is at hand.” They must be prepared and wakeful in prayer, giving thanks to God and putting away every worldly care, so as to hope and have before their eyes what the Lord promises. What he promises is, as he teaches, the reason for giving him thanks.
John ChrysostomAD 407
Homily on Philippians 14
"Let your forbearance be known unto all men." He said above, "Whose god is the belly, and whose glory is in their shame," and that they "mind earthly things." (Phil. iii. 19.) It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. "The Lord is at hand, in nothing be anxious." For why, tell me? do they ever rise in opposition? And if ye see them living in luxury, why are ye in affliction? Already the judgment is nigh; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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