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We can turn with me in your Bibles to Philippians chapter four. Philippians chapter 4, I'll read the chapter and then our focus will be on verses 4 and 5, but Philippians chapter 4 beginning in verse 1.

Therefore my beloved and longed for brethren, my joy and crown so stand fast in the Lord, beloved. I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers whose names are in the book of life.

Rejoice in the Lord always. Again I will say, rejoice. Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy, meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.

But I rejoiced in the Lord greatly that now at last your care for me has flourished again, though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am to be content. I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.

Nevertheless, you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving, but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed, I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. And my God shall supply all your need according to his riches in glory by Christ Jesus.

Now to our God and Father be glory forever and ever. Amen. Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar's household. The grace of our Lord Jesus Christ be with you all. Amen.

Well, let us pray. Our Father, we thank you for your word. We thank you for this section of Holy Scripture. Again, help us to have ears to hear and hearts to receive these things. May the Spirit who gave it to us guide us and illumine our minds, and may we indeed seek by that same Spirit to put these things into practice. Forgive us again for all of our sins. Wash us in that precious blood, and we pray through Jesus Christ our Lord. Amen.

Well, last week, as we looked at Philippians chapter 4, I mentioned how it's a series of various exhortations and encouragements by the Apostle Paul to the church at Philippi. If you notice, back in chapter 3 at verse 1, there's a finally, and then again in 4.8, a finally. So when Paul says finally, he doesn't necessarily mean that's it, it's coming to an end. And here specifically in verses 4 and 5, he emphasizes joy and he emphasizes moderation. I'm going to argue for the old King James rendering versus the new King James rendering. Not that gentleness is completely out of hand, but out of mind here. but certainly I think the emphasis is somewhere else than just a gentle disposition. 

So first let's look at the joy of the Lord in verse 4 and then secondly the moderation among men in verse 5. 

But in terms of the joy of the Lord, note the command It's very simple. It is an imperative. He says, rejoice in the Lord always. Again, I will say, rejoice. Being an imperative or being a command, it's non-negotiable. We don't have the ability or we don't have the liberty to disregard this or to disobey this. The Lord God Almighty takes our joy seriously and He commands us to do likewise. He says, rejoice in the Lord always. Again, I will say, rejoice. 

So, this heavy emphasis on a joyful disposition is absolutely crucial in the life of the people of the Lord Jesus Christ. Now notice, he says, rejoice in the Lord always. Not rejoice in your abilities, not rejoice in your merit, not rejoice in your job, not rejoice in your wife, though you're not supposed to not rejoice in your wife and in your job and those sorts of things, but it's rejoice in the Lord. 

In other words, Paul in Ephesians 1, verse 3 says, If we understand that, if we get our minds wrapped around that, joy is a necessary consequence. We've been blessed with every spiritual blessing. And then Paul outlines that or details that by way of appropriations with reference to the persons of the Godhead. The Father chose us in Christ before the foundation of the world. We should rejoice in that. The Father in love predestined us unto adoption as sons. We should rejoice in that. In Christ we have redemption through His blood, the forgiveness of sins according to the riches of God's grace. We should rejoice in that. And then according to the work of the Holy Spirit, He is the seal and the guarantee of our final inheritance. We should rejoice in that. 

In fact, if you look back to Luke's gospel in Luke chapter 10, the disciples go out on a preaching tour and then they return to the Lord Jesus. And their joy is caught up in and wound up in what they had accomplished on behalf of Christ. Notice in Luke 10 at verse 17, then the 70 returned with joy, saying, Lord, even the demons are subject to us in your name. And he said to them, I saw Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents and scorpions and over all the power of the enemy and nothing shall by any means hurt you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven." 

In other words, rejoice in the Lord. Again, I will say, rejoice, be happy, be thankful, show gratitude. Why? because you've been justified freely by God's grace, you are being sanctified by the power of the Spirit, you're promised glorification, and that all on the sturdy foundation of God's predestination. God's chosen us in Him before the foundation of the world. And I think this is crucial and key in this particular passage here in Luke's Gospel. It shows that our joy is not ultimately tied up or tied to our performance. What about those days when we're not casting out demons? What about those days when we're not preaching to great effect? What about those days when we're not being as used by God? Does that mean the absence of joy? He doesn't say be joyful in what you're doing, but rather be joyful in your being. In other words, you've been saved by grace. That is cause enough for joy enough to take you on to Emmanuel's land where there will be fullness of joy.

So when Paul says rejoice in the Lord, again I will say rejoice, he says we are to do so with constancy. Rejoice in the Lord always. Rejoice in the Lord always. This isn't hit and miss, it's not intermittent. You hear a lot about intermittent fasting today. Well Christians aren't supposed to operate according to intermittent joy or rejoicing. He says very conspicuously rejoice in the Lord always, again I will say rejoice.

And I think that this verse, wedged where it is in between verses preceding and verses following, are very crucial and key to the rest of the context. Notice again in verses 1 to 3. He exhorts the people of God to stand fast in the Lord, beloved, according to verse 1. In other words, perseverance. In verses 2 and 3, he implores Euodia and Syntyche to be of the same mind in the Lord. Again, I think that's a specific application, but generally he doesn't want others to be at odds. He wants the people of God to be of the same mind in the Lord.

Well, when we consider this joy that is our responsibility always, we conclude that the perseverance of the saints, it's not stoic. It's not a mitigation of emotions, it is rather Christian joyful response in the midst of steadfast perseverance to Emmanuel's land. And then in terms of unity, what can help facilitate unity among the people of God but a rejoicing attitude, a rejoicing in the Lord. If we're rejoicing, we don't have time to be whining and grumbling and complaining. Paul's already addressed that in chapter 2. He says specifically at verse 14, do all things without complaining and disputing. So joy is the contra of that complaining and disputing.

So if we have this disposition, if we have this orientation, if we are obeying this command by the power of the Holy Spirit, we're rejoicing always in the Lord and we are responding to our so great a salvation in a manner that's consistent with that so great a salvation, our perseverance is going to be helped tremendously. We're going to be joyful as we plod on. We're going to be joyful as we run with endurance the race that is set before us. We're going to be joyful when it comes to putting off the deeds of the body and putting on the Lord Jesus Christ.

As well, if we are really wanting to be of the same mind in the Lord, joy facilitates that. Joy advances that. Joy progresses that. And joy helps us to maintain that attitude with the people of God.

And now notice that the apostle Paul repeats himself. Chapter 3 again. Not just the finally there, but look at what he says in verse 1. My brethren, rejoice in the Lord. For me to write the same things to you is not tedious. Paul expresses his own joy with reference to the church in Philippi on several occasions in this epistle. Notice in chapter 1, specifically at verse 4. always in every prayer of mine, making requests for you all with joy. Notice in chapter one at verse 18, what then only that in every way, whether in pretense or in truth, Christ is preached, and in this I rejoice, yes, and will rejoice. Notice in chapter two, specifically at verse two, he says, fulfill my joy by being like-minded, having the same love, being of one accord of one mind. And then notice in 16 to 18 in chapter 2. Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. For the same reason, you also be glad and rejoice with me. So Paul has no problems whatsoever, no reservation with expressing his joyfulness.

And remember the particular historical context in which the apostle was writing. He's in his first Roman imprisonment. And brethren, a first Roman imprisonment doesn't mean a day room. It doesn't mean television. It doesn't mean watching sports. It doesn't mean three huts and a cot. It doesn't mean all the sorts of things we associate with prison life now. that I'm endorsing prison life and not that I'm suggesting we pursue a life of crime so that we end up on easy street. But the concept that Paul understood in terms of prison wasn't daily weight training. It wasn't learning how to be a bigger, badder criminal so that when he got out, he could punish and terrorize people in the Roman Empire. Paul was suffering. Paul's in a difficult place. Paul is undergoing hardship and yet Paul has no problem being joyful in the midst of all those present circumstances.

This is not confined to Paul's writings or Paul's attitude. The Psalms are filled with joy in the Lord and I want to just mention a few that are specifically connected to salvation.

Psalm 2, 11, serve the Lord with fear and rejoice with trembling.

Psalm 5 and verse 11, but let all those rejoice who put their trust in you. Let them ever shout for joy because you defend them. Let those also who love your name be joyful in you.

Psalm 9, specifically at verse two, I will be glad and rejoice in you. I will sing praise to your name, O most high.

Psalm 914, that I may tell of all your praise in the gates of the daughter of Zion. I will rejoice in your salvation.

Again, ascribing the Psalms to David, David understood life's circumstances. David understood hardship. David understood affliction and persecution and oppression. When he's ascending the throne, he's got Saul problems. When he's on the throne, he's got Philistine problems. Wherever he goes, he has problems. And yet, when he considers God, when he considers that salvation in God, joy is the reflex of his heart.

As well, we've got Psalm 13 in verse five. Psalm 13 in verse five. But I have trusted in your mercy. My heart shall rejoice in your salvation. I will sing to the Lord because he has dealt bountifully with me.

Consider David's attitude with reference to the house of God on the Lord's Day. He says, I was glad when they said unto me, let us go to the house of the Lord. This gladness, this rejoicing, this joy. Notice specifically it tied to the forgiveness of sins in Psalm 32.

Psalm 32, the very beginning, verse one. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit. He rehearses what had happened when he kept silent about his sin, and then he rejoices in the goodness of God in forgiving that sin. And specifically at chapter 32, verse 11, he says, be glad in the Lord and rejoice, you righteous, and shout for joy, all you upright and hard.

So back to Philippians chapter 4, when the apostle says, rejoice in the Lord always, again I will say rejoice. We're not to treat this as some sort of an emotion. We're not supposed to wait to get zapped by the wand of joy. We are to pursue this. It's a command given by our God for our well-being. Again, God commands us to rest on the Lord's day. What a harsh taskmaster. God commands us to rejoice in the Lord who saved us, the Lord who gave Himself for us. The Lord calls us to do this, and we are to obey Him, reflecting on what we have in the Lord.

In other words, joy is more of a choice and obedience in terms of God's revealed will than just waiting for that to come over us, to wash over us. Now I'm going to be happy because I've gotten the vibe. Now I'm going to be happy because everything has gone my way. Now I'm going to be happy because God and His cosmic mercy has zapped me and I'm going to be joyful. No. Rejoice in the Lord always. Again, I will say rejoice. Twice, one verse, he tells us specifically what is to be the case with reference to the people of God.

Remember Jesus in the upper room, he says, by this all men will know that you are my disciples if you have love for one another, John 13. We would call that a badge, a characteristic, an identifying mark of the people of God is that they love one another. I would argue that another badge, another identifying mark, another characteristic of the people of God is joy.

Go back to Romans chapter 12. Romans chapter 12. This doesn't necessarily mean walking around with a big fake smile on either. I mean, some people just don't smile a lot. It takes a lot to get them to smile. So it's not, you know, smile more. Look busy, Jesus is coming. That's not it. It's a disposition, a settled conviction, an embracing of the reality that we've been justified freely by God's grace. Our sins are forgiven. We've got the righteousness of Christ. We're going to enter into Emmanuel's land. Whatever our situations, whatever our conditions, whatever our hardships and woes, that ought to be able to steady us. That ought to be able to evoke from us that joyful response even in the midst of the hardships that we do suffer.

Romans 12, 12, rejoicing in hope, patient in tribulation, continuing steadfastly in prayer. And then turn to 1 Thessalonians chapter 5. These are just a couple of places. There's lots of places in Paul where he emphasizes this. But notice in 1 Thessalonians 5, 16 to 18. Have you ever come to a point in your life where you wonder what the will of God is for you? I wonder what God's will is for me. Typically, it's a very subjective thing. Typically it's, I wonder if God wants me to go to this university or that one. I wonder if God wants me to marry this woman or that one. In general, if you're not transgressing God's law, you have liberty to choose that university or that university. We don't have to find the secret things of God, go into the decretive will of God, and try to order our life accordingly. If God does not condemn something, you're free to do it.

Now, there might be other reasons or concerns. This university might be more expensive than this one. This woman might be a shrew. This one might not. There's a lot of things to take into consideration to be sure. But notice, when it comes to the will of God, it's not so subjective, it's not so mysterioso, it's not esoteric, it's not enigmatic. Look at 1 Thessalonians 5, specifically at verses 16 to 18. Rejoice always, pray without ceasing, in everything give thanks, for this is the will of God in Christ Jesus for you. So if you ever get to that point where I wonder what the will of God is for me, turn to 1 Thessalonians 5. Understand that this is the will of God for you. Understand that this is preceptive, revealed will of God for you. Rejoice always, pray without ceasing, and everything give thanks, for this is the will of God for you, the will of God in Christ Jesus.

And one other will of God, just while we're on the subject, notice in 1 Thessalonians 4.3. 1 Thessalonians 4, 3, again a good encouragement to young people, good encouragement to middle-aged people, good encouragement to old people. This is the will of God, your sanctification that you what? You abstain from sexual immorality. You want to know what the will of God is? Do not present your members as instruments of unrighteousness. You want to know what the will of God is? Abstain from sexual immorality. You want to know what the will of God is? Rejoice always, pray without ceasing and everything give thanks for this is the will of God in Christ Jesus for you.

That's enough will of God for you probably to take you for another 20, 30, 40 years. So you don't have to peer into the mind of God, the secret things that belong to God, and try to figure out, do I have the Wheaties this morning, or do I have Vector? That's just the way that weird people invoke the name of God in things that don't matter. I'm not saying God is pro-Wheaties or pro-Vector, or, again, if it's a transgression to eat the Wheaties, and you eat the Wheaties, you're in bad shape. But the will of God is not esoteric, it's not mysterious, and specifically here in Philippians 4, the will of God for us is to rejoice in the Lord always.

This is the believer during trials. We looked at James 1, 2 a few weeks ago. My beloved, or my brethren, count it all what? Count it all joy when you fall into various trials, knowing that the testing of your faith produces patience, or perseverance, or endurance.

Look at the saints of the Lord in the first century church in Acts chapter 5. Acts chapter 5. The believer during persecution. 541, so they departed from the presence of the council, and this is after they had been whipped. rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple and in every house they did not cease teaching and preaching Jesus as the Christ. This is what Paul means when he says always.

So in the midst of trials, what's the response? Joy. In the midst of persecution, what's the response? Joy. Look at Paul in Philippi in Acts chapter 16. Paul and Silas in Acts chapter 16. specifically at verse 25, they're in prison, they're in jail. But at midnight, Paul and Silas were praying and singing hymns to God and the prisoners were listening to them. This isn't the first Roman imprisonment, this was probably a holding cell type thing until they got further, I almost said guidance or help from the civil magistrate. But notice at midnight, Paul and Silas were praying and singing hymns to God and the prisoners were listening to them."

Again, a believer's distinguishing mark, along with love, is to be joy.

That brings us then to this moderation among men. If you type in your Google search engine, here's how moderation is defined. When I say moderation, what do you typically think? Well, don't drink too much and don't eat too much. Which isn't far afield. Webster's 1828 gives three definitions for moderation. Restraint of violent passions or indulgence of appetite. Two, calmness of mind, equanimity as to bear prosperity or adversity with moderation. And three, frugality in expenses. So moderation, in our understanding, isn't far afield. Moderation, as I said, is how the old King James translates this here. Let your moderation be known to all men, the Lord is at hand. Dictionary.com says the avoidance of excess or extremes, this is moderation, especially in one's behavior or political opinions. 

going to argue that what Paul is dealing with here is our interpersonal relationships one with another. You've probably all met gentle souls, both in the church and outside the church. And you probably have concluded that Jim Butler's not one of those gentle souls. So I'm not trying to evade the clear teaching of the passage to lean into some obscure definition to argue that gentleness really isn't what this text is about. 

The word gentleness, the word moderation, reasonableness in the ESV translated other places in the New King James as gentle. I want to just give you a couple of dictionary definitions and then lean on Zanke and Gill, who both seem to have leaned on Aristotle, the philosopher. So B. Dagg says, not insisting on every right of letter of law or custom, yielding, gentle, kind, courteous, tolerant. Rogers and Reinecker says, reasonableness in judging. The word signifies a humble, patient, steadfastness which is able to submit to injustice, disgrace, and maltreatment without hatred and malice, trusting God in spite of it all. 

And then Zanke says, the apostle, and as I said, he leans on Aristotle who defines it as equity or equitableness. Zanke says, the apostle is exhorting us to demonstrate this moderation in matters pertaining to this life and to things indifferent. Matters pertaining to this life and things indifferent. I'm gonna argue in a moment that Joshua probably didn't come along as gentle during the conquest. The expansion of Israel's borders under King David probably didn't appear to be gentle as far as the Philistines were concerned. When Jesus is driving out money changers and turning over tables, I doubt anybody in the audience would have said, my, what a gentle fellow. 

So it is matters pertaining to this life and to things indifferent for the sake of peace and concord. Peace and concord in our interpersonal relationships. I've made that distinction with reference to the Sermon on the Mount, the turn the other cheek, the go the extra mile, the give your, you know, tunic as well if you're asked. That's not with reference to matters concerning the civil state. It's not with reference to judges and police and things of that nature. It's interpersonal relationships. 

He goes on to say, lest we always pursue our own rights to the maximum extent in our affairs with our neighbor, rather we should adapt ourselves and our causes to the simplicity as much as possible and to our neighbor's need. So the moderation and view here, or gentleness, if you want to maintain that, it's not just a disposition of quietness. It's not just the virtue of not always having fits of passion. Listen to Gill. He says, 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 practiced publicly, that it might be seen and known of all, and God might be glorified." That's what it's talking about. 

Again, in the context, stand fast on the Lord, verse 1. Verse 2, be of the same mind in the Lord. What's going to advance that? Yes, joy, but moderation, equity, gentleness. We might put it this way, be willing to fall on your sword from time to time. That idiom or that phrase comes from Roman leaders, Roman military leaders, who if they lost in battle would fall on their own swords. Now I'm not suggesting you do that physically and literally, but it's become a way of speaking about be willing to concede. Be willing to let it go. Be willing to not say, this is my right. Fall on your sword. That will advance the cause with reference to being of the same mind in the Lord. 

How do we maintain unity of the spirit and the bond of peace with reference to the church of the Lord Jesus Christ? By everybody insisting on their own rights always? No, let your gentleness be made known to all men. That's how we achieve that. That's how we pursue that. That's how we go after that. Not everything demands an absolute requital. Not everything demands an absolute repayment. Not everything demands a pound of flesh. Not everything demands that you be seen as vindicated. 

Brethren, we image God with reference to justice and a longing and a desire for it. Which again, it's great when there's a pedophile on trial and we want to see him executed for his sins or crimes. But when it comes to a domestic dispute with our wives or our husbands, At some point, let your gentleness be made known to all men and let it go. You don't have to win every argument. You don't have to win every fight. You don't have to always be right. You don't have to be the victor, the champion, the ones that they write minstrels about. That's just not a biblical attitude or disposition. Let your gentleness be made known to all men. And that's the scope of the text. Let your gentleness be known to all men. All believers within the context of the local church and all men outside the church. You don't have to scream at somebody who got the better parking spot than you. Again, let it go. You may undo with your rant at Walmart what you're trying to encourage people in terms of belief on the Lord Jesus Christ. 

The attitude is to be evident, it's to be made known. And the attitude is to be with all men, believer and unbeliever. Listen to Martin Lloyd-Jones. He says the rejoicing of verse 4 is easier to obey than the disposition commanded in verse 5. Because in verse 4, I am being exhorted to look at my Lord. Whereas in verse 5, I am exhorted to be like my Lord. Bit of a different ball game there. I think Lloyd-Jones is right. Let your gentleness be made known to all men. In other words, don't always demand on your rights, don't always demand on your prerogatives. And again, this isn't in a civil courtroom, you know, criminal court. Somebody robs you, they, you know, bloody up your head and they take all your wealth and you stand up in court, that's not the time to let your gentleness be made known. You're to say, no, the guy mugged me, the guy deprived me, he stole from me, and all things being equal, I hope he goes to jail for a long time. That's not contrary. There's got to be a way that we can be faithful in a criminal or civil court, a way that we can be faithful as soldiers in the military, the way that we can be faithful as civil magistrates, the way that we could be faithful in the context of a church that has to exercise church discipline and nevertheless let our gentleness be made known to men.

So it's not just a gentle spirit. It's not just a quiet-hearted soul. It's not just those people that we like to be around because they're so pleasant, other than the non-gentle or rather than the non-gentle, but I don't think that's it. I think it's your interpersonal relationships. Don't be the guy always insisting on everything going your way.

Turn to James 3. James 3, we see at least a similar concept or theme or attitude or mindset or disposition. James chapter 3, beginning in verse 13. Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there."

Bad, don't do that. James is obviously saying, bad, don't do that. Wrong attitude, wrong disposition, wrong response, wrong everything about that. It's demonic. It is devilish. It is characteristic of the evil one.

Contrast verse 17, but the wisdom that is from above is first pure. Then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.

Let's just look at verse 17 again. But the wisdom that is from above is first pure, then peaceable, gentle, moderate, equitable, willing to yield, So what I mean, the idea here is be the kind of person in the context of your local church, in your neighborhood with your neighbors, that isn't the guy that's ready to blow his stack at any old thing whatsoever.

Get a grip, is what Paul is saying. Hold on to your heart. Don't rail. Don't get upset, don't get all twisted over things that in the grand scheme of things really don't matter. Do you ever realize how many times we respond negatively and we reflect back on it? Do we ever go, wow, that was a great response. I'm so glad I was such a jerk. Honey, you know, praise me for being such a jerk to you in that argument. I deserve it. Give me my accolades. Lay the laurel wreath on my head because I was such a jerk."

We don't do that. We typically reflect on the day's events. Go, man, I wish I didn't say that. I wish I could pull that one back. We reflect on a meeting, we reflect on an interaction, we reflect on a dispute with a neighbor, we reflect on a situation that happens to Walmart. Whoever said, man, I should have been far more obnoxious with that person. I should have been far more over the top. I should have screamed louder than anybody's ever heard anybody scream over a parking spot because it was mine. It's just bizarre behavior.

And I'm not, you know, you guys are all messed up. Maybe I'm preaching to myself here. It is bizarre behavior and in the apostles admonition is bang on for us. Let your gentleness be known to all men.

As I mentioned, moderation or equity with the emphasis on reasonableness and judging is not, I don't want to say better than gentle. Gentle gets at it. But I think Gentile can suggest certain problems, as I mentioned, when we consider General Joshua and his conquest of the Promised Land. I doubt Philistines would have voted for Joshua as the most gentle fellow they had ever met. Or consider Elijah, the prophet at Mount Carmel. It's not just that Yahweh won and sent the fire down to consume Elijah's sacrifice. Elijah ordered the execution of the prophets, the false prophets. That doesn't seem very gentle.

Jesus' condemnation of the religious leaders in Matthew chapter 23. If you'd have taken them aside, do you think that's a gentle man? Well, gentle, he just called me a hypocrite. He called me a bag of, he called us a bag of snakes. That doesn't seem gentle.

Again, it's not just dispositionally tending toward quietness. It's not just dispositionally tending toward calmness and happiness. It's moderation in the way that you deal with your interpersonal relationships. But if you're Elijah at Mount Carmel, it's time to stand up and mock the false prophets. It's time to stand up and issue the contest at Carmel. Take a sacrifice, present it before Baal. I will do likewise with Yahweh, and the God who's real is going to consume it. I don't care if those pagans thought, or those false prophets thought, that wasn't very gentle. There's times for that sort of behavior. There's times for that sort of expression that does not compromise Paul's imperative in Philippians chapter 4 and verse 5.

When Jesus condemns the religious leaders, he's speaking truth that they had coming to him. When Jesus is flipping tables and driving out animals and making a scourge, he is not not being gentle in the language of Paul in Philippians chapter 4 and verse 5. There are seasons and times and situations and conditions wherein it's not niceness that is necessarily going to win the day. It is commitment to biblical truth.

Consider as well the defense of sound doctrine. The defense of sound doctrine. See, some people would say, oh, you guys fighting for, you know, the truth of the Trinity and Christology. What big difference does it make? Let's all just get along. You know, it's a Rodney King theology. Why can't we all just get along? Why can't we all just go along to get along? Well, because the Apostle Paul demonstrates relative to justification by faith that if there's somebody, even an angel out of heaven that would preach another gospel, let him be damned to hell. Let him be anathema, let him be accursed.

Paul in 1 Timothy chapter four calls the doctrine of demons, those who forbid marriage and those who call for abstention from meats, things given by God to be enjoyed. Turn to 1 Timothy chapter six and Paul's indictment of the false teachers there, specifically at verse three. And ask yourself the question, if Paul said this to false teachers today, what would he get on Twitter? Oh, his tone was so bad. You know, maybe what he was saying might have been right, but it's the way he said it.

These don't say things like that. Philippians 4, verse 5. The people that invoke Philippians 4 verse 5 to teach that we should just be, you know, passive, doormats, letting everybody walk all over us, are the same people that in Philippians chapter 4 teach that I can do all things through Christ who strengthens me. It means I'm going to be in the NBA. That means I'm going to be a cowboy. That means I'm going to be an astronaut. That means I'm going to amass a Fort Knox of gold. No, I can do all things through Christ who strengthens me. I know how to abound and I know how to be abased.

He doesn't say, I'm going to the NBA because Christ strengthens me. That's bad exegesis. It's bad application. And so is invoking Philippians 4 or 5 and condemning Elijah on Mount Carmel for mocking false prophets. Or condemning General Joshua as he goes in and vanquishes the Canaanites out of the Promised Land. Or for saying of Jesus, well I just can't believe he turned tables over, gentle Jesus meek and mild.

Yeah, gentle Jesus meek and mild and able to turn the tables over. Perhaps gentle Jesus meek and mild when he's dealing with the Samaritan women, or woman, when he's dealing with the Samaritan village. Gentle Jesus meek and mild when he's dealing with needy souls. But when godless, Christ-rejecting, father-of-the-devil unbelievers want to crucify Him, want to constantly trip Him up, woe to you scribes and Pharisees, hypocrites!

First Timothy 6.3, if anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ and of the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain from such, withdraw yourself.

Oh Paul, we don't like that kind of talk. Paul, as long as they can say Jesus, as long as they can fall into a pew at church, we don't want to insist on doctrinal fidelity. Brethren, it's not to compromise Philippians 4, 5 to fight for the faith, especially when Jude 3 tells us to contend earnestly for the faith that was once for all delivered to the saints.

Consider as well self-defense, Exodus chapter 22, 2 and 3. You hear a noise, you go downstairs and you see some guy with a gun in your kitchen. Are you gonna be gentle toward him? Let me make you a coffee while you pillage my goods? Let me get you a coffee when I tell you where my wife is? No, gentleness is not that disposition of niceness and inviting the criminal to your table and giving him a refreshment so he can pillage your garage. and the defense of others. We are told to do that. We're to defend ourselves, we're to defend others.

Well, that's not very Christian of you. I love how non-Christians like to take our ethics and use them against us. People that are committed to abortion, they're committed to maid, they're committed to sexual perversion, wanna get up in our business when we actually are doing what the Bible says and then they invoke the Bible to try and punish us?

You're gonna have to take those sorry arguments elsewhere. Judge not, lest you be judged. How many times have you heard that wrenched out of context and used to lambast Christia? You're not supposed to judge anybody. Very intriguing there in Matthew chapter seven. When Jesus says that, just a few verses later, he says, don't throw your pearls before swine. Don't cast your pearls before dogs. Huh, sounds like a bit of a judgment call, doesn't it? To assess whether or not somebody's acting like a pig or a dog and saying, you know, I'm not gonna throw my pearls before them. Or consider Matthew 18, when Jesus says, if your brother sins against you, go to him. If he hears you, you've won your brother. If he doesn't hear you, take two or three witnesses. If he doesn't hear them, tell the church. And if he doesn't hear the church, then what? Treat him as a tax collector and as a heathen. Sounds like a judgment to me.

What about Romans 13? Let every soul be subject to the governing authorities, for there is no authority except from God, and those which exist are established by God. Following in the context, what does he say? That the civil magistrate functions as God's deacon, God's civil deacon, as a minister to execute God's wrath via the sword. That sounds like judgment. You would stand in a courtroom and say, Judge, all I want from you is gentleness. He says, I'm gonna use the sword against you and dispatch you for your heinous crimes. Well, that's not very gentle.

Philippians 4, 5 is not contrary to what we find in the rest of scripture. Let your gentleness be known to all men. That's a reality, brethren, in your interpersonal relationships, one with another, outside the context of the church, whether you're in Wal-Mart or at Greek Islands. Don't be the guy that's always complaining to the poor waitress. She really isn't against you. She's not trying to make sure you have a miserable experience. You don't have to exact a pound of flesh if she forgot your sauce. Just let it go. Let your moderation be made known to men.

And then the reason, the rationale, the specifics, the Lord is at hand. Well, before that, I don't want to neglect two passages or two quotes that I think are helpful. The disposition of gentleness is not a mitigation of masculinity or courage, but rather speaks to our interpersonal relationships and matters pertaining to this life and to things indifferent, not to specific instances wherein masculinity and courage are absolutely crucial, vis-a-vis Joshua, vis-a-vis Elijah, vis-a-vis our Lord Jesus Christ, vis-a-vis the Apostle Paul, vis-a-vis the homeowner who finds a criminal in his kitchen, vis-a-vis the man walking down the street seeing a woman violated and steps in to defend her. Well, I can't do that because I'm gentle after all.

1 Corinthians 16.13 in the NASB, be on the alert, stand firm in the faith, act like men, be strong. So acting like men and being strong are not inconsistent with this gentleness command in Philippians 4.5. The other quote was George Orwell. He said this, we sleep soundly in our beds because rough men stand ready in the night to do violence on those who would harm us. You cannot take Philippians 4-5 and extrapolate from it, no military, because that's not gentle. No judges, because that's not gentle. No church discipline, because that's not gentle. You get my point?

Be kind, gentle, gracious, forbearing. That's how the ASV renders the word. Forbearing with one another. Don't always insist upon your own rights. Don't always insist upon your own position. Be willing to fall on your sword. Be willing to take one for the team. And then with reference to the reason, very simple, the Lord is at hand. Very simple, and yet, what does it mean? It could be spatial, the Lord is at hand, omnipresent, immense. He's at hand, the way Solomon tells us in Proverbs 15, 3, behold the eyes of the Lord are in every place, beholding the good and the evil. It could be temporal, the Lord is coming soon. This is how James seems to use it in James 5.8. You also be patient, establish your hearts for the coming of the Lord is at hand. And then Psalm 145 indicates there's a spiritual emphasis. Verses 18 and 19, the Lord is near to all who call upon Him, to all who call upon Him in truth. He will fulfill the desire of those who fear Him. He also will hear their cry and save them. I think Zanke brings it home. He says, note that the Lord is near in three ways, by His deity, whereby He rules even in the midst of His enemies, by the power of the Spirit, whereby He dwells and works in us, and with a visible appearance in His coming judgment.

So, let your gentleness be made known to men. The Lord is at hand. But understand that your gentleness does not mitigate against, at times, again, criminal court, civil court, self or others defense, religious abuse, false doctrine. It's not a personal attack when we're telling somebody they're a heretic. It always seems to be interpreted that way, doesn't it? I got to admit, if you called me a heretic, I'm going to take it personally. It's probably the worst thing a guy could hear in the realm of church life, ecclesiastically. You heretic. OK. But it's not necessarily connected to person. Some guys are just dumb. and they espouse heresy and they need to be called out and called to repentance and taught the truth and given good books and sat on a proper course. That at times could really just fix the situation or fix the issue.

So with reference to this, let your gentleness be known to all men, the Lord is at hand.

In conclusion, the believer's joy in the Lord, the duty of joy, the responsibility of joy. Next time you're having a down, dark day, remember Philippians 4.4. Rejoice in the Lord always. Again, I will say, rejoice. That's not, again, to note that there is no suffering, no hardship, no difficulty, no problem, no pain, no sorrow. That hymn that we sang, Father, You are Sovereign, He's Sovereign, He's the Lord of human pain. Chose that for a reason. He's the Lord of human pain. I could imagine in a non-Calvinistic, non-Reformed context, and especially a pagan wandering in and hearing that, the Lord of human pain? What are you people, nuts? Are you beside yourself? Well, praise God that the Lord is the Lord of human pain. Praise God that in the midst of our sorrows, in the midst of our sufferings, in the midst of our hardship, God is there. God is in the midst of it. The psalmist is able to say, it was good for me that I was afflicted. Why? Because if I hadn't have been afflicted, I wouldn't have gone to the Lord. He is the Lord of human pain.

So the duty of joy, the privilege of joy. Our religion demands from us joyfulness. It doesn't demand from us suicide bombing. I'm quite happy about that. To be a really good one in this religion or to be a good adherent, strap on this C4, run into that city square and scream, I'll see you on the other side. I'd have troubles with that, big struggles, big trials, big challenges in my life. But be happy, rejoice, rest, Our God is good, our God is gracious, our God is kind.

And then the believer's moderation pertains to our words and conduct toward all men. I didn't say anything, honey. Yeah, but you know as well as I do, if you've been with a honey for any amount of time, you can read each other, right? You can read the cues or the clues. We're not the men of mystery that we think we are. Right? I didn't say anything. You didn't have to. The wife said, I didn't say anything. You didn't have to. We're not mysterious beings. So yeah, good on you that you kept the words, you know, behind your lips. But the brow furrowed and the clenched fists and the biting the tongue and the biting the lip may just be a tell. And remember that because you're supposed to let your gentleness be made known to men, all men, especially your wives, especially your husbands. Moderation involves our willingness to fall on our sword if necessary. That's probably the best way to explain Philippians 4, 5.

And thankfully, we have the gospel of our salvation that by God's grace and through the power of His indwelling spirit enables us to comply with commandments like these. On the one hand, they're blessed, they're privileges. On the other hand, be joyful all the time? Really? Dispositionally, that's not me. Moderation all the time? Come on. Gentleness? Well, we have the Spirit of God indwelling us.

The Lord Jesus Christ justifies us. The Lord Jesus has brought salvation, forgiveness of sin, the imputed righteousness of Christ, received by faith alone. Now we have the Spirit. Now we can pursue that joy. Now we can pursue that moderation. Now we can pursue that steadfastness in the Lord. We can pursue that being of the same mind in the Lord if we're a euodia or a syntyche and we've come to loggerheads.

The Lord God most high in his gospel justifies us and sanctifies us and we ought to pray in light of these texts that the Lord would change our hearts in the proper direction so that we would be a joyful people and a people that are kind and loving and gracious and forbearing and gentle and moderate with one another.

And if you're not in Christ, if you have not come to the Lord Jesus Christ, this is gonna be like climbing Mount Everest. Be joyful. In the Lord? You can't be joyful in the Lord if you're outside the Lord. He who believes the Son has everlasting life. He who does not believe shall not see life. But what? The wrath of God abides on him. So come to the Lord. Leave on the Lord. Be by grace in the Lord and rejoice always.

Well, let us pray. Our Father, we thank you for your word. We thank you for these encouragements, these exhortations, these commands given by a gracious God to his blood-bought people. Help us to receive them, help us to internalize them, help us to live in light of them. And we ask this through Christ our Lord. Amen.