Philippians 4:5
Let your gentleness be apparent to all. The Lord is near.
Christian ForbearanceR. Johnstone, LL. B.Philippians 4:5
Christian ModerationJ. Stoughton, D. D.Philippians 4:5
Christian ModerationH. C. G. Moule, M. A.Philippians 4:5
Deliverance At HandT. Guthrie, D. D.Philippians 4:5
Moderation: a FableDr. Johnson.Philippians 4:5
Near and Distant Relative TermsR. Johnstone, LL. B.Philippians 4:5
The Lord is At HandBishop Montagu Villiers.Philippians 4:5
The Lord is At HandCongregational RemembrancerPhilippians 4:5
The Lord is At HandJ. Stoughton, D. D.Philippians 4:5
The Lord is NearC. J. P. Eyre, M. A.Philippians 4:5
The Nearness of ChristD. Thomas, D. D.Philippians 4:5
The Omnipresence of GodW. Nicholson.Philippians 4:5
The Virtue of ForbearanceT. Croskery Philippians 4:5
Genuine ChurchismD. Thomas Philippians 4:1-6
Various ExhortationsR. Finlayson Philippians 4:1-7
The Life of Joy and PeaceR.M. Edgar Philippians 4:1-9
Rejoicing AlwaysV. Hutton Philippians 4:4, 5
Afraid of JoyH. W. Beecher.Philippians 4:4-8
Amusements in the Light of the GospelDr. Colborne.Philippians 4:4-8
Christian CheerfulnessJ. F. B. Tinling, B. A.Philippians 4:4-8
Christian JoyS. Martin.Philippians 4:4-8
Christian RejoicingC. Girdlestone, M. A.Philippians 4:4-8
Christian RejoicingDean Vaughan.Philippians 4:4-8
Christians Joyful in the LordCanon Chamneys.Philippians 4:4-8
Christ's NearnessMarcus Rainsford.Philippians 4:4-8
Constant Joy in God the Duty of ChristiansN. Emmons, D. D.Philippians 4:4-8
JoyWeekly PulpitPhilippians 4:4-8
Joy a DutyPhilippians 4:4-8
Means of Christian JoyH. W. Beecher.Philippians 4:4-8
No Joy in HeathenismH. J. W. Buxton, M. A.Philippians 4:4-8
No Joy in Infidelity or WorldlinessS. Martin.Philippians 4:4-8
Rejoicing in ChristR. J. McGhee, A. M.Philippians 4:4-8
Rejoicing in GodW. Nevins, D. D.Philippians 4:4-8
Spiritual MindednessC. J. Deems, D. D.Philippians 4:4-8
Sunshine: a Talk for Happy TimesMark Guy Pearse.Philippians 4:4-8
The Christian's JoyCanon Liddon.Philippians 4:4-8
The Duty of RejoicingH. Melvill, B. D.Philippians 4:4-8
The Happiness of ReligionPhilippians 4:4-8
The Motive for RejoicingJ. Hutchison, D. D.Philippians 4:4-8
The Oil of JoyT. L. Nye.Philippians 4:4-8
The Sphere of Christian JoyCanon Liddon.Philippians 4:4-8
Three Elements of Christian CharacterJ. J. Goadby.Philippians 4:4-8
Uninterrupted Christian JoyH. Melvill, B. D., C. H. Spurgeon.Philippians 4:4-8
Why Christians are not JoyfulH. W. Beecher.Philippians 4:4-8

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


1. It is the opposite of contention and aggrandizement, rigour and severity.

2. It is the spirit that enables a man to bear injuries with patience and not to demand all that is rightly his due, for the sake of peace. The apostle corrected the litigios spirit of the Corinthians by asking them, "Why do ye not rather take wrong?" (1 Corinthians 6:7.)


1. It contributes greatly to the comfort life and the peace of society. There is always a tendency to friction in the relations of life where the spirit of forbearance does not govern them.

2. It contributes to the usefullness of Christian people and promotes the glory of God. This true spirit of Christ will give a man great influence with his fellows and will redound to the credit of the gospel.

III. THE REASON TO ENFORCE THIS DUTY. "The Lord is at hand." Let us bear with others, seeing the time is near when we may expect the Lord to hear with us. All our rivalries and disputes ought to disappear in the light of the judgment morning. - T.C.

Let your moderation be known unto all men
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 Hamet's 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.)


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.)

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 Luther's 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 self's gain and glory to resign was as nothing in his path. His interests were his Master's. 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 world's 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. Paul's time: "Thou art near (ἐγλύς), 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.)

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 Paul's 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 (James 5:9).

(R. Johnstone, LL. B.)


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.)

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.)

Therefore —






(C. J. P. Eyre, M. A.)

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 (Psalm 139).


1. God's 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.


1. Redemption in Christ.

2. Regeneration and holiness by the Spirit.

3. Divine friendship.


1. In view of Christ's present and future nearness, men should be ready for His manifestation.

2. Diligent in duty.

3. Dead to the world.

(W. Nicholson.)

Congregational Remembrancer.
I. TO INSPECT OUR CONDUCT. "All things are naked and open to Him," and with Him is no respect of persons (Jeremiah 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 world's censures. But to be condemned of Him is our heaviest curse.


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.)

I have heard one say, as he bent over a friend who was groaning under the surgeon's 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" are relative terms. For the little child, whose limbs soon grow weary, the friend's 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 Christian's 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.)

As an illustration of that, let the gay young man think of Belshazzar's 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 man's hand, and they wrote over against the candlestick upon the plaister of the wall of the king's 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.)

Clement, Epaphroditus, Euodias, Paul, Philippians, Syntyche
Macedonia, Philippi, Thessalonica
Behaviour, Clear, Evident, Forbearance, Forbearing, Gentle, Gentleness, Moderation, Spirit
1. From particular admonitions,
4. he proceeds to general exhortations,
10. showing how he rejoiced at their generosity toward him while in prison.
19. And so he concludes with prayer and salutations.

Dictionary of Bible Themes
Philippians 4:5

     5396   lordship, of Christ
     5765   attitudes, to people
     5975   violence
     8264   gentleness
     8305   meekness

Philippians 4:4-7

     5805   comfort
     8435   giving, of oneself

Philippians 4:4-9

     5467   promises, divine

November 24. "I Can do all Things through Christ" (Phil. Iv. 13).
"I can do all things through Christ" (Phil. iv. 13). A dear sister said one day: "I have so much work to do that I have not time to get strength to do it by waiting on the Lord." Surely that was making bricks without straw, and even if it was the name of the Lord and the church, it was the devil's bondage. God sends not His servants on their own charges; but "He is able to make all grace abound towards us, that we, always having all sufficiency in all things, may abound unto every good work." The
Rev. A. B. Simpson—Days of Heaven Upon Earth

March 24. "And Again I Say, Rejoice" (Phil. Iv. 4).
"And again I say, rejoice" (Phil. iv. 4). It is a good thing to rejoice in the Lord. Perhaps you found the first dose ineffectual. Keep on with your medicine, and when you cannot feel any joy, when there is no spring, and no seeming comfort and encouragement, still rejoice, and count it all joy. Even when you fall into divers temptations, reckon it joy, and delight, and God will make your reckoning good. Do you suppose your Father will let you carry the banner of His victory and His gladness on to
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 24. "Let Your Moderation be Known unto all Men" (Phil. Iv. 5).
"Let your moderation be known unto all men" (Phil. iv. 5). The very test of consecration is our willingness not only to surrender the things that are wrong, but to surrender our rights, to be willing to be subject. When God begins to subdue a soul, He often requires us to yield the things that are of little importance in themselves, and thus break our neck and subdue our spirit. No Christian worker can ever be used of God until the proud self-will is broken, and the heart is ready to yield to God's
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 26. "Be Careful for Nothing; but in Everything by Prayer and Supplication with Thanksgiving Let Your Requests be Made Known unto God" (Phil. Iv. 6).
"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God" (Phil. iv. 6). Commit means to hand over, to trust wholly to another. So, if we give our trials to Him, He will carry them. If we walk in righteousness He will carry us through. "Humble yourselves, therefore, under the mighty hand of God that He may exalt you in due time." There are two hands there--God's hand pressing us down, humbling us, and then God's hand lifting
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 17. "Be Careful for Nothing" (Phil. Iv. 6).
"Be careful for nothing" (Phil. iv. 6). What is the way to lay your burden down? "Take My yoke upon you, and learn of Me; for I am meek and and lowly of heart, and ye shall find rest unto your souls." "For My yoke is easy and My burden is light." That is the way to take His burden up. You will find that His burden is always light. Yours is a very heavy one. Happy day if you have exchanged burdens and laid down your loads at His blessed feet to take up His own instead. God wants to rest His workers,
Rev. A. B. Simpson—Days of Heaven Upon Earth

March 10. "The Peace of God which Passeth all Understanding Shall Keep Your Hearts and Minds" (Phil. Iv. 7).
"The peace of God which passeth all understanding shall keep your hearts and minds" (Phil. iv. 7). It is not peace with God, but the peace of God. "The peace that passes all understanding" is the very breath of God in the soul. He alone is able to keep it, and He can so keep it that "nothing shall offend us." Beloved, are you there? God's rest did not come till after His work was over, and ours will not. We begin our Christian life by working, trying and struggling in the energy of the flesh to save
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Tender Exhortation
'Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.'--PHIL. iv. 1. The words I have chosen set forth very simply and beautifully the bond which knit Paul and these Philippian Christians together, and the chief desire which his Apostolic love had for them. I venture to apply them to ourselves, and I speak now especially to the members of my own church and congregation. I. Let us note, then, first, the personal bond which gives force
Alexander Maclaren—Expositions of Holy Scripture

Names in the Book of Life
'Other my fellow-labourers whose names are in the book of life.'--PHIL. iv. 3. Paul was as gentle as he was strong. Winsome courtesy and delicate considerateness lay in his character, in beautiful union with fiery impetuosity and undaunted tenacity of conviction. We have here a remarkable instance of his quick apprehension of the possible effects of his words, and of his nervous anxiety not to wound even unreasonable susceptibilities. He had had occasion to mention three of his fellow-workers, and
Alexander Maclaren—Expositions of Holy Scripture

Rejoice Evermore
'Rejoice in the Lord alway; and again I say, rejoice!'--PHIL. iv. 4. It has been well said that this whole epistle may be summed up in two short sentences: 'I rejoice'; 'Rejoice ye!' The word and the thing crop up in every chapter, like some hidden brook, ever and anon sparkling out into the sunshine from beneath the shadows. This continual refrain of gladness is all the more remarkable if we remember the Apostle's circumstances. The letter shows him to us as a prisoner, dependent on Christian charity
Alexander Maclaren—Expositions of Holy Scripture

The Warrior Peace
'The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.'--PHIL. iv. 7. The great Mosque of Constantinople was once a Christian church, dedicated to the Holy Wisdom. Over its western portal may still be read, graven on a brazen plate, the words, 'Come unto Me, all ye that labour and are heavy-laden, and I will give you rest.' For four hundred years noisy crowds have fought, and sorrowed, and fretted, beneath the dim inscription in an unknown tongue;
Alexander Maclaren—Expositions of Holy Scripture

Think on These Things
' . . . Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.'--PHIL. iv. 8. I am half afraid that some of you may think, as I have at times thought, that I am too old to preach to the young. You would probably listen with more attention to one less remote from you in years, and may be disposed to
Alexander Maclaren—Expositions of Holy Scripture

How to Obey an Impossible Injunction
'Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.'--PHIL. iv. 6. It is easy for prosperous people, who have nothing to trouble them, to give good advices to suffering hearts; and these are generally as futile as they are easy. But who was he who here said to the Church at Philippi, 'Be careful for nothing?' A prisoner in a Roman prison; and when Rome fixed its claws it did not usually let go without drawing blood.
Alexander Maclaren—Expositions of Holy Scripture

Farewell Words
'Now unto our God and Father be the glory for ever and ever, Amen. Salute every saint in Christ Jesus. The brethren which are with me salute you. All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit.'--PHIL. iv. 20-23 (R.V.). These closing words fall into three unconnected parts, a doxology, greetings, and a benediction. As in all his letters, the Apostle follows the natural instinct of making his last words loving words.
Alexander Maclaren—Expositions of Holy Scripture

How to Say 'thank You'
'But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in Him that strengtheneth me. Howbeit
Alexander Maclaren—Expositions of Holy Scripture

Gifts Given, Seed Sown
'And ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice
Alexander Maclaren—Expositions of Holy Scripture

Prayer Perfumed with Praise
The point to which I would draw your attention is this: that whether it be the general prayer or the specific supplication we are to offer either or both "with thanksgiving." We are to pray about everything, and with every prayer we must blend our thanksgivings. Hence it follows that we ought always to be in a thankful condition of heart: since we are to pray without ceasing, and are not to pray without thanksgiving, it is clear that we ought to be always ready to give thanks unto the Lord. We must
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

How to Keep the Heart
This evening we shall use another figure, distinct from the one used in the morning, of the reservoir. We shall use the figure of a fortress, which is to be kept. And the promise saith that it shall be kept--kept by "the peace of God, which passeth all understanding, through Christ Jesus." Inasmuch as the heart is the most important part of man--for out of it are the issues of life--it would be natural to expect that Satan, when he intended to do mischief to manhood, would be sure to make his strongest
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

We, my brethren, might well be willing to endure Paul's infirmities, and share the cold dungeon with him, if we too might by any means attain unto such a degree of contentment. Do not indulge, any of you, the silly notion that you can be contented without learning, or learn without discipline. It is not a power that may be exercised naturally, but a science to be acquired gradually. The very words of the next text might suggest this, even if we did not know it from experience. We need not be taught
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

The Bible the Great Civilizer
(Fourth Sunday in Lent.) PHILIPPIANS iv. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. It may not be easy to see what this text has to do with the story of Joseph, which we have just been reading, or with the meaning of the Bible of which I have been speaking to you
Charles Kingsley—The Gospel of the Pentateuch

Preface. And as to Christ Thy Lord
Preface. and as to Christ thy Lord, most comely "as the lily among thorns," being his "love among the daughters," Cant. ii. 2. so also, thou, in a special way, art the dearly beloved and longed for, the joy and crown, of every sincere servant of Christ in the gospel, Phil. iv. 1. Thou art, if not the only, yet the chief object of their labours, their work being either to confirm and strengthen thee in thy way, that thou mayest so stand fast in the Lord, or remove impediments, make crooked things
Hugh Binning—The Works of the Rev. Hugh Binning

Christmas Peace
(Sunday before Christmas.) Phil. iv. 4. Rejoice in the Lord alway: and again I say, Rejoice. This is a glorious text, and one fit to be the key-note of Christmas-day. If we will take it to heart, it will tell us how to keep Christmas-day. St. Paul has been speaking of two good women, who seem to have had some difference; and he beseeches them to make up their difference, and be of the same mind in the Lord. And then he goes on to tell them, and all Christian people, why they should make up their
Charles Kingsley—Town and Country Sermons

Table of Contents
Chapter 1 The Fellowship of Prayer (Philippians 4:6.) Chapter 2 Our Requests Made Known unto God (Philippians 4:6.) Chapter 3 God's Peace Obtained in Answer to Prayer (Philippians 4:6, 7.) Chapter 4 The Praying that Glorifies God (John 14:13.) Chapter 5 Praying without Doubting (Mark 11:23.) Chapter 6 Praying with Desire (Mark 11:24.) Chapter 7 A Manifestation of God in Answer to Prayer (Acts 4:31.) Chapter 8 The Intercessory Prayers of Christians (Luke 11:5, 6.) Chapter 9 The Three Essentials of
T. M. Anderson—Prayer Availeth Much

Worry Versus Peace
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.' (Philippians iv. 6, 7.) Before the full bearing and value of these verses can be realized, I think they require to be read several times over. Even if the sentences are read through slowly, just as they stand, a deep sense of blessing and rest steals into
T. H. Howard—Standards of Life and Service

"That men may know that thou, whose name alone is Jehovah, art the most High over all the earth." Among all the names of God perhaps the most comprehensive is the name Jehovah. Cruden describes this name as the incommunicable name of God. The word Jehovah means the self-existing One, the "I am"; and it is generally used as a direct revelation of what God is. In several places an explanatory word is added, revealing some one of His special characteristics; and it is to these that I want particularly
Hannah Whitall Smith—The God of All Comfort

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