Philippians 2:3

Let nothing be done through strife - With a spirit of contention. This command forbids us to do anything, or attempt anything as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers. or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and it the splendor of furniture and equipment! How often, even in plans of benevolence, and in the cause of virtue and religion, is the secret aim to outdo others. This is all wrong. There is no holiness in such efforts. Never once did the Redeemer act from such a motive, and never once should this motive be allowed to influence us. The conduct of others may be allowed to show us what we can do, and ought to do; but it should not be our sole aim to outstrip them; compare 2Co 9:2-4.

Or vain glory - The word used here - κενοδοξία kenodoxia occurs nowhere else in the New Testament, though the adjective - κενόδοξος kenodoxos - occurs once in Gal 5:26; see the notes at that place. It means properly empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, “any vain opinion about oneself” - ματαία τις περὶ ἑαυτου οἴησις mataia tis peri eautou oiēsis. The idea seems to be that of mere self-esteem; a mere desire to honor ourselves, to attract attention, to win praise, to make ourselves uppermost, or foremost, or the main object. The command here solemnly forbids our doing anything with such an aim - no matter whether it be in intellectual attainments, in physical strength, in skill in music, in eloquence or song, in dress, furniture, or religion. Self is not to be foremost; selfishness is not to be the motive. Probably there is no command of the Bible which would have a wider sweep than this, or would touch on more points of human conduct, it fairly applied. Who is there who passes a single day without, in some respect, desiring to display himself? What minister of the gospel preaches, who never has any wish to exhibit his talents, eloquence, or learning? How few make a gesture, but with some wish to display the grace or power with which it is done! Who, in conversation, is always free from a desire to show his wit, or his power in argumentation, or his skill in repartee? Who plays at the piano without the desire of commendation? Who thunders in the senate, or goes to the field of battle; who builds a house, or purchases an article of apparel; who writes a book, or performs a deed of benevolence, altogether uninfluenced by this desire? If all could be taken out of human conduct which is performed merely from “strife,” or from “vain-glory,” how small a portion would be left!

But in lowliness of mind - Modesty, or humility. The word used here is the same which is rendered “humility” in Act 20:19; Col 2:18, Col 2:23; 1Pe 5:5; humbleness, in Col 3:12; and lowliness, in Eph 4:2; Phi 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation which would lead us to strive for the ascendancy, or which acts from a wish for flattery, or praise. The best and the only true correction of these faults is humility. This virtue consists in estimating ourselves according to truth. It is a willingness to take the place which we ought to take in the sight of God and man; and, having the low estimate of our own importance and character which the truth about our insignificance as creatures and vileness as sinners would produce, it will lead us to a willingness to perform lowly and humble offices that we may benefit others.

Let each esteem other better than themselves - Compare 1Pe 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. We are sensible of our own defects, but we have not the same clear view of the defects of others. We see our own hearts; we are conscious of the great corruption there; we have painful evidence of the impurity of the motives which often actuate us - of the evil thoughts and corrupt desires in our own souls; but we have not the same view of the errors, defects, and follies of others. We can see only their outward conduct; but, in our own case, we can look within. It is natural for those who have any just sense of the depravity of their own souls, charitably to hope that it is not so with others, and to believe that they have purer hearts. This will lead us to feel that they are worthy of more respect than we are. Hence, this is always the characteristic of modesty and humility - graces which the gospel is eminently suited to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honor to himself. Of course, this will not make him blind to the defects of others when they are manifested; but he will be himself retiring, modest, unambitious, unobtrusive. This rule of Christianity would strike a blow at all the ambition of the world. It would rebuke the love of office and would produce universal contentment in any low condition of life where the providence of God may have cast our lot; compare the notes at 1Co 7:21.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Php_2:3-4

Let nothing be done through strife or vain glory

I.

There are two ways of doing even the best work. Through strife and through love. This was seen in chap. 1, where two classes of preachers were described.

II. Entire sympathy with Christ will always heighten mans appreciation of man.

III. Christianity is thus the only humanizing and fraternizing religion.

IV. Self-seeking is in utter antagonism to the spirit of Christianity.

V. Christianity never encourages a degrading view of human nature. Man is to be esteemed by man. Christians are to recognize each others excellencies. Loves eye is quick to detect virtue in another. (J. Parker, D. D.)

Observe--

I. How things are often done--in a spirit of selfish opposition; of vain-glorious assumption.

II. How they ought to be done--in humility, giving the honour to others. (D. Lyth, D. D.)

Unanimity

I. Up to this point the apostle continues his appeal for unanimity. The spirit of this appeal is that of profound and tender sympathy with Christ. When history gives up her dead it will be found that where the rod has conquered its tens, love has won its thousands. The anxiety for entire oneness in the Church is in harmony with Christs prayer. Paul was wont to call for this. Absence of union is a reflection on the uniting force.

II. The uniting force in a Christian Church is the love of Christ. Where, then, there is disunion, it is plain that there is either not sufficient of this love, or that it is unequal to the exigencies of the case. Hence the grandeur and urgency of the appeal, If there be any consolation in Christ; as though he had said, Remember that Christs love is on trial. Men are looking on you as an experiment, and that not only you but Christ Himself will be deeply involved in the event of failure.

III. A discordant Church is a reflection on the moral power of the Saviour, because, without Him the Church would not be in existence. The world has a right to compare the deeds of the servant with the spirit of the Master, because the connection is moral and involves responsibility. A recently erected edifice, e.g., has fallen. How do men treat the fact? They instantly connect it with the architect or the builder. When a chemical experiment has failed men blame the manipulator. So all the practices of the Church are carried back to Christ, and He is magnified, or put to an open shame, according to their nature.

IV. What conclusion are we to come to from all this on the subject of mutual discipline? Are charity and justice to be sundered? Is there not to be a law of right in the Church? Is the garment of love to be thrown over the leper? Hear what Paul says (2Th_3:6; Rom_16:17). The tones vary but the voice is the same Christ called Herod a fox, and said that Nathaniel was without guile. God can be warm as summer and chilling as winter. The apostle is perfectly consistent. The voice is as truly one as is the voice of a mother, when she sings her child to slumber, or shrieks at the approach of a ravenous beast. (J. Parker, D. D.)

Evils to be shunned and graces to be cultivated

The words depend upon the former, Fulfil my joy that ye be, etc. Why? That nothing be done through strife, etc. As if he should have said, If there be among you contention and vain glory it is not possible that you should be like minded, and so my joy is unfulfilled.

I. He would have nothing done through contention.

1. Contention should be abandoned by Christians, i.e., they should take no pleasure in dissenting from others (Gal_5:20; Gal_5:24; Pro_26:21). The schisms and heresies wherewith the Church at all times is troubled, come commonly from men who take a pleasure in dissent, such as Arius, Nestorius, Macedonius, etc.

2. But may nothing be done through contention? May not Micaiah set himself against four hundred false prophets (2Ch_18:1-34), and Jeremiah strive with the whole earth (Jer_15:10), and a pure Church with error? To know whether any thing is done through contention two rules are necessary.

(1) Is it done upon a humour to contradict whether true or false?

(2) When the truth is manifested is the opposition still maintained?

II. The apostle would repress the evil of vain-glory, a vain affection of glory, which is when vain men, to get themselves glory, single themselves in some vanity from the rest (Gal_5:26).

1. The reason is that men desirous of this cannot, as they should, as becometh Christians, be of one accord with others.

2. It is vain-glory that we are not to affect, for this glory is allowable that men speak well of us, and glorify God on our behalf.

III. As a remedy the apostle prescribes meekness of mind.

1. Humility is opposed to contention and vain-glory as a preservative against them, and a preserver of that unity and concord of which they are the bane.

2. Ye see how it is defined to be a virtue, whereby every man, in whatsoever state or place he be, esteemeth other better than himself (Eph_4:2). In modesty we are to yield in many things of our own right, so that, though David knew himself to be better than Saul, yet in meekness of mind he may esteem Saul better than himself.

IV. Another remedy (verse 4) is not to look on our own things but on the things of others. Self seeking is an enemy also to concord. If we look on our own graces, wit, learning, goods, and neglect or contemn those of other men, what else will follow but vain glory and contention (Luk_18:11). We may look on our own things and glorify God, but not to glorify them; and on the things of others, not to envy them but to reverence them. (H. Airay, D. D.)

True humility

I. Its features.

1. It distrusts self.

2. Honours others.

II. Its effect. It excludes--

1. Strife.

2. Vain-glory.

III. Its obligation.

1. It is conformable to the mind of Christ.

2. It contributes to social happiness. (J. Lyth, D. D.)

Prohibitions and injunctions

I. What is forbidden.

1. Not a proper care for ones own health reputation, interest, etc., but a selfish disregard of the happiness, claims, and rights of others.

II. What is enjoined? not inquisitiveness, but consideration, sympathy, help--because of Gods ordination, our own mutual dependence, Christs example, the pleasure and reward. (J. Lyth, D. D.)

Selfishness

I. Its nature.

II. Operation.

III. Cure. (J. Lyth, D. D.)

Vain-glory

Vain-glorious men are the scorn of wise men, the admiration of fools, the idols of parasites, and the slaves of their own vanity. (Lord Bacon.)

Lowliness of mind

If we have any graces, they are graces which ought not to elate, but to humble us; and that the more we have received, the more we ought to abase ourselves, as you see among the ears of corn, those bend their head lowest which are the best and the fullest of grain. (J. Daille.)

Humility

Of all trees, I observe, God hath chosen the vine, a low plant that creeps upon the helpful wall; of all beasts, the soft and patient lamb; of all fowls, the mild and guileless dove. Christ is the rose of the field, and the lily of the valley. When God appeared to Moses, it was not in the lofty cedar, nor the sturdy oak, nor the spreading plane; but in a bush, a humble, slender, abject shrub; as if He would, by these elections, check the conceited arrogance of man. (Owen Feltham.)

Christian humility

Rowland Hill, during his last illness, being asked by Mr. Jay if he felt his personal interest in Christ, replied, I can see more of my Saviours glory than of my interest in Him. God is letting me down gently into the grave, and I shall creep into heaven under some crevice of the door.

Avoiding vain-glory

When Lacordaire, the most renowned of Roman Catholic orators, was complimented upon being the first preacher in France, he replied, No; I am the second; Adolphe Monod is the first. (J. A. James.)

Frederick the Great once sent a sword to George Washington with the inscription, From the oldest soldier to the greatest. (H. O. Mackay.)

Truthful estimation

It is impossible for a man to esteem another better looking than himself, when he is only half as good looking. There may be a difference between men in appearance, but if a man is six feet high he cannot say of another man who is only three feet high, I think he is taller than I am, and be a truthful man. If a man is sagacious and he knows it--as he generally does--he cannot say that a wool gatherer is smarter than he. If a man is generous and kind, he cannot make himself believe that a stingy man is better than he. But this is not the idea. Paul meant simply that a man who is using his whole self for other men, and is striving to help others instead of helping himself, is putting himself below others, or esteeming them better than himself. The mother esteems the child as better than herself in that sense. If either of the two is to lie awake she lies awake. She lies awake that the child may go to sleep. If either she or the babe is to go hungry it is not the babe. She esteems the babe better than herself in the sense that she gives herself away for it; that she bestows her thought and feeling and care on its behalf. Paul means that when we love our fellow men, we ought to be in that general spirit which shall lead us to feel that service rendered to others at some inconvenience, and it may be suffering, is a great deal better than rendering service to ourselves. And it comes back again to that other form, Thou shall love thy neighbour as thyself. (H. W. Beecher.)

The estimation of self and others

In the ancient fable a man carried two bags slung over his shoulders. In the one in front he carried his neighbours faults: in the one behind, out of sight, he carried his own--the exact reverse of the Christian way. (Christian Age.)

The example of Christ

The primary object of the apostle in the next few verses is not to tell how great Christ was by nature, and how low He became, although in his illustration he has done so; but to show how He looked on His own things and the things of others. St. Paul begins the tale of Christs humiliation by referring to the state of mind which led to it; and the clause which has the prime emphasis laid upon it is that which virtually asserts that He did not regard His own things. Though the form of God was His He did not regard it with a selfish and exclusive attachment, but He laid it aside and became man. He was in the form of God, and did not think it a thing to be eagerly laid hold of to be equal with God in having or exhibiting this form. He emptied Himself of it. He did not look simply to His own things--the glories of the Godhead; but He looked on the things of others, and therefore descended to humanity and death. His heart was not so set upon His glory, that He would not appear at any time without it. There was something which He coveted more--something which He felt to be truly a ᾶρπαγμός, and that was the redemption of a fallen world by His abasement and death. Or to speak after the manner of men, two things were present to His mind. Either continuance in the form of God, and being always equal with God, but allowing humanity to perish; or vailing this form and foregoing this equality for a season, and delivering by His condescension and agony the fallen progeny of Adam. He gave the latter the preference from His possession of His mind, and in indiscribable generosity He looked at the things of others, and descended with His splendour eclipsed--appeared not as God in glory, but clothed in flesh; not in royal robes, but in the dress of a village youth; not as a Deity in fire, but a man in tears; not in a palace, but in a manger; not with a thunderbolt in His hand, but with the hammer and hatchet of a Galilean mechanic, and in this way He gave the Church an example of that self-abnegation and kindness which the apostle here enforces, Look not every one on his own things, but also on the things of others. Let this mind be in you which was also in Christ Jesus. (Professor Eadie.)

Humility and joyfulness

Our humiliations work out our most elevated joys. The way that a drop of rain comes to sing in the leaf that rustles in the top of the tree all the summer long, is by going down to the roots first and from thence ascending to the bough. (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 2:3-4. Let nothing be done among you through strife — A spirit of contradiction or contention, which is inconsistent with your being like- minded; or vain glory — Desire of praise; wishing to draw the eyes of others upon you, and to make yourselves the subjects of discourse and admiration which is directly opposite to the love of God: but in lowliness of mind — In unaffected simplicity and humility; let each esteem other better than themselves — Which, on one account or another, you may know almost every one to be; being better acquainted with your own sins, weaknesses, and defects, than you are with those of any others. “The apostle does not mean that we should reckon every person, without distinction, superior to ourselves in natural talents, acquired gifts, or even in goodness; but that we should, by an humble behaviour, acknowledge the superiority of those who are above us in station or office; or who, we are sensible, excel us in gifts and graces. For general expressions are always to be limited by the nature of the subject to which they are applied. Besides, we cannot suppose that the apostle requires us to judge falsely, either of ourselves or others.” — Macknight. Look not every man on his own things — Only, so as to regard merely his own convenience and interest; but every man also on the things of others — Being concerned for their welfare, both temporal and spiritual.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Exhortation to self-forgetting love, Php_2:3-18.

3. Strife… vainglory—Here appears the real evil at which the apostle strikes, though this and the following verses are a continued expansion of the like-minded of the preceding verse. Heretical doctrines have made no inroad upon them, as in Galatia, nor is the Church torn by internal factions, as at Corinth; but certain opinionated, conceited, self-seeking individuals, confident of their own comparative excellences, and inconsiderate of others, were pushing themselves forward into prominence and high positions for selfish ends. They were bound to be first against all odds. Two or three such men in a Church of as many hundreds are often enough to destroy its power.

Strife—Party spirit.

Vainglory—Empty pride. A better spirit is lowliness, that true humility which, reversing the too common practice, is severe toward one’s own failings and lenient toward those of others, discovering their excellences and covering their defects.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

2:3-4 Don’t be selfish: Self-centeredness is antithetical to genuine care for others (cp. 2:20-21; 1 Cor 10:24; Gal 5:26).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 2:3. Μηδὲν, nothing) viz. mind or think, do.—ἐριθείαν, strife) which has no anxiety to please others.—κενοδοξίαν, desire of vainglory) which is too anxious to please others.—ὑπερέχοντας, superior) in point of right and in endowments. That may be done not only externally, but by true humility, ταπεινοφροσύνην, when a man, in the exercise of self-denial, turns away his eyes from his own privileges and rights, and studiously contemplates the endowments of another, in which he is his superior.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_2:3 f. Μηδὲν κατὰ ἐριθ. ἤ κενοδοξ.] sc. φρονοῦντες (not ποιοῦντες, Erasmus, Luther, Beza, Camerarius, Storr, am Ende, Rheinwald, Flatt, van Hengel, and others); so that, accordingly, what was excluded by the previous requirement τὸ αὐτὸ φρονῆτε … φρονοῦντες, is here described. To take, as in Gal_5:13, μηδεὶν … κενοδοξίαν as a prohibition by itself, without dependence on φρονοῦντες (see on Gal. l.c.), as J. B. Lightfoot does, is inappropriate, because the following participial antithesis discloses the dependence of the μηδὲν κ.τ.λ. on the previous participle; hence also Hofmanns view, that there is an intentional leaving the verb open, cannot be admitted. Hoelemann combines it with ἡγούμ., and takes μηδὲν as neutiquam; but incorrectly, for ἡγούμ. κ.τ.λ. affirms the esteeming others better than oneself, which, therefore, cannot take place in a factious (κατὰ ἐρίθειαν, see on Php_1:17) or in a vainglorious (ἢ κενοδοξίαν) way. The κατὰ denotes that which is regulative of the state of mind, and consequently its character, and is exchanged in the antithetic parallel for the dative of the instrument: by means of humility, the latter being by the article set down as a generic idea (by means of the virtue of humility). The mutual brotherly humility (Eph_4:2; Col_3:12; Act_20:19) is the determining principle, by which, for example, Caius is moved to regard Lucius as standing higher, in a moral point of view, than himself, and, on the other hand, Lucius to pronounce Caius to be of a higher moral rank than himself (i.e. ἀλλήλους … ἑαυτῶν). Hoelemann erroneously refers τῇ ταπεινοφρ. to ὑπερέχ., so that it excellentiae designet praesidium,a view which the very position of the words should have warned him not to adopt.

κενοδοξία] ostentation, only here in the N. T. Comp. Wis_14:14; Polyb. iii. 81. 9; Lucian, D. Mort. x. 8, xx. 4; and see on Gal_5:26.

Php_2:4. μὴ τὰ ἑαυτῶν ἕκαστοι σκοπ.] The humble mind just indicated cannot exist together with selfishness, which has its own interests in view. See instances of σκοπεῖν τὰ τινος, to be mindful of any ones interests, in Herod. i. 8; Plat. Phaedr. p. 232 D; Thuc. vi. 12. 2; Eur. Supp. 302. Comp. Lucian, Prom. 14: τἀμαυτοῦ μόνα σκοπῶ. The opposite of τὰ ἑαυτῶν σκ. may be seen in 2Ma_4:5 : τὸ δὲ συμφέρον κοινῇ … σκοπῶν. Comp. ζητεῖν τὰ ἑαυτοῦ, 1Co_10:24; 1Co_10:33; 1Co_13:5; Php_2:21, where ζητεῖν presents no essential difference in sense. Others consider that the having regard to gifts and merits is intended (Calvin, Hammond, Raphel, Keil, Commentat. 1803, in his Opusc. p. 172 ff., Hoelemann, Corn. Müller), which, after the comprehensive τῇ ταπεινοφρ. κ.τ.λ., would yield a very insipid limitation, and one not justified by the context.

ἕκαστοι] It is usually, and in other passages of the N. T. invariably, the singular that is used in this distributive apposition; the plural, however, is not unfrequently found in classical authors. Hom. Od. ix. 164; Thuc. i. 7. 1; Xen. Hell. ii. 4, 38; Herodian, iii. 13, 14.

ἀλλὰ καὶ κ.τ.λ.] a weaker contrast than we should have expected from the absolute negation in the first clause;[89] a softening modification of the idea. In strict consistency the καί must have been omitted (1Co_10:24). Comp. Soph. Aj. 1292 (1313): ὅρα μὴ τοὐμὸν ἀλλὰ καὶ τὸ σόν; and see Fritzsche, ad Marc. p. 788; Winer, p. 463 f. [E. T. 624]. The second ἕκαστοι might have been dispensed with; it is, however, an earnest repetition.

The influences disturbing unity in Philippi, disclosed in Php_2:2-4, are not, according to these exhortations, of a doctrinal kind, nor do they refer to the strength and weakness of the knowledge and conviction of individuals, as was the case in Rome (Romans 14) and Corinth (1 Corinthians 8, 10)in opposition to Rheinwald and Schinz;but they were based upon the jealousy of moral self-estimation, in which Christian perfection was respectively ascribed and denied to one another (comp. Php_2:12; Php_3:12 ff.). Although this necessarily implies a certain difference of opinion as to the ethical theory, the epistle shows no trace either of any actual division into factions, or of ascetic jealousy (which de Wette assumes as co-operating). But the exhortations to unity are too frequent (Php_1:27, Php_2:2 f., Php_3:15, Php_4:2 f.) and too urgent to justify us in questioning generally the existence (Weiss) of those disturbances of harmony, or in regarding them as mere ill humour and isolation disturbing the cordial fellowship of life (Hofmann). Comp. Huther, in the Mecklenb. Zeitschr. 1862, p. 640 ff.

[89] In which, in fact, it is not merely the limitation (Hofmann) to ones own that is forbidden, as if μόνον stood along with it. What Hofmann at the same time deduces from the reading ἕκαστος (before σκοποῦντες), which he follows, as distinguished from the subsequent ἕκαστοι (with a here wholly irrelevant comparison of Plat. Apol. p. 39 A), is sophistical, and falls, moreover, with the reading itself.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 2:3 . μηδέν . Probably, sc. , φρονοῦντες , although no addition is necessary. This is the prevalent thought in the Apostle’s mind. ἐριθείαν . It is no wonder that Paul should warn against this danger, seeing it was one of his most grievous vexations at Rome. ἤ . Read with best authorities μηδὲ κατά (see crit. note). κενοδ . Only here in N.T. Three times in LXX. Combined with ἀλαζονεία and μεγαλαυχία . The boastful expression of pride. Egotism and boastfulness were apparently the perils besetting the Philippian Church. These were natural excrescences of the zealous spirit which pervaded this community. It is a strange phenomenon in religious history that intense earnestness so frequently breeds a spirit mingled of censoriousness and conceit. τῇ ταπεινοφρ . The construction seems exactly parallel to Rom 11:20 , τῇ ἀπιστίᾳ ἐξεκλάσθησαν = “on account of,” “by reason of”. Perhaps the article emphasises the generic idea (so Myr [90] ). ταπεινός with derivatives, used in classical writers to denote a mean condition of self-debasement, had been already exalted by Plato and his school to describe that state of mind which submits to the Divine order of the universe and does not impiously exalt itself. It underwent a further stage of development in Christian literature, when it came to signify the spirit which most resembles that of Christ Himself. See an instructive note in Moule ( CT [91] ad loc. ).

[90] Meyer.

[91] Cambridge Greek Testament .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Phi 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Phi 1:16). It is the thought which characterizes the action as good or bad before God.

lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Eph 4:2; Col 3:12) [NEANDER].

let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Let nothing be done through strife] Never be opposed to each other; never act from separate interests; ye are all brethren, and of one body; therefore let every member feel and labour for the welfare of the whole. And, in the exercise of your different functions, and in the use of your various gifts, do nothing so as to promote your own reputation, separately considered from the comfort, honour, and advantage of all.

But in lowliness of mind] Have always an humbling view of yourselves, and this will lead you to prefer others to yourselves; for, as you know your own secret defects, charity will lead you to suppose that your brethren are more holy, and more devoted to God than you are; and they will think the same of you, their secret defects also being known only to themselves.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 Nothing through strife or vain-glory. These are two most dangerous pests for disturbing the peace of the Church. Strife is awakened when every one is prepared to maintain pertinaciously his own opinion; and when it has once begun to rage it rushes headlong in the direction from which it has entered. Vain-glory tickles men’s minds, so that every one is delighted with his own inventions. Hence the only way of guarding against dissensions is — when we avoid strifes by deliberating and acting peacefully, especially if we are not actuated by ambition. For ambition is a means of fanning all strifes. Vain-glory means any glorying in the flesh; for what ground of glorying have men in themselves that is not vanity?

But by humility. For both diseases he brings forward one remedy — humility, and with good reason, for it is the mother of moderation, the effect of which is that, yielding up our own right, we give the preference to others, and are not easily thrown into agitation. He gives a definition of true humility — when every one esteems himself less than others. Now, if anything in our whole life is difficult, this above everything else is so. Hence it is not to be wondered if humility is so rare a virtue. For, as one says, “Every one has in himself the mind of a king, by claiming everything for himself.” See! here is pride. Afterwards from a foolish admiration of ourselves arises contempt of the brethren. And so far are we from what Paul here enjoins, that one can hardly endure that others should be on a level with him, for there is no one that is not eager to have superiority.

But it is asked, how it is possible that one who is in reality distinguished above others can reckon those to be superior to him who he knows are greatly beneath him? I answer, that this altogether depends on a right estimate of God’s gifts, and our own infirmities. For however any one may be distinguished by illustrious endowments, he ought to consider with himself that they have not been conferred upon him that he might be self-complacent, that he might exalt himself, or even that he might hold himself in esteem. Let him, instead of this, employ himself in correcting and detecting his faults, and he will have abundant occasion for humility. In others, on the other hand, he will regard with honor whatever there is of excellences, and will by means of love bury their faults. The man who will observe this rule, will feel no difficulty in preferring others before himself. And this, too, Paul meant when he added, that they ought not to have every one a regard to themselves, but to their neighbors, or that they ought not to be devoted to themselves. Hence it is quite possible that a pious man, even though he should be aware that he is superior, may nevertheless hold others in greater esteem.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) This verse expresses the negative result of this unity of soul—that nothing will be done in “strife,” that is, factiousness (the word used in Php_1:17), or “vainglory”—nothing, that is, with the desire either of personal influence or of personal glory. “For,” he adds, “each will esteem other better than himself,” or, rather, will hold that his neighbour is worthy of higher consideration and a higher place of dignity than himself (comp. the use of the word in Rom_13:1; 1Pe_2:13, of temporal dignity); for the idea is of the ascription to others, not of moral superiority, but of higher place and honour. Self-assertion will be entirely overborne. So he teaches us elsewhere that “charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own” (1Co_13:4-5).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. Let nothing be done] The briefer original, in which no verb appears, is very forcible, but would be exaggerated in a literal rendering.—Observe the totality of the prohibition. It is a rule for all Christian lives at all times.

through] Lit. “according to,” on the principles of.

strife] The same word as above, Php_1:16; see note. And see p. 16 for Ignatius’ use of the word.—R.V. “faction.” Only, the word may denote not merely the combined self-seeking of partizanship, but also a solitary ambition, working by intrigue.

in lowliness of mind] The Greek (dative) may be more precisely represented by in respect of lowliness, &c. Their lowliness was to be embodied in, and proved by, what he now describes.

“Lowliness of mind:”—essentially a Christian grace. The word itself (one Greek word is represented by the three English words) is not found in Greek before the N.T. And kindred words in the classics are always used in a tone of blame, as of a defect of proper courage and self-assertion. This fact is deeply suggestive. In its essential principles the mighty positive morality of the Gospel is based on the profound negative of the surrender and dethronement of self before a Redeeming Lord who has had compassion on perfectly unworthy objects. The world’s “poor spirited,” and the Lord’s “poor in spirit,” are phrases used in very different tones.

let each esteem other] Lit., “mutually counting others superior to (your-) selves.”—The precept is to be read in the light of the Holy Spirit’s illumination of the individual conscience. Even where one Christian might see another to be manifestly less gifted than himself, spiritually or otherwise, yet “if the endowments, and the obligations connected with them, were properly estimated, they would rather conduce to humble than to exalt” (Scott). And in any case, where the man habitually viewed himself in the contrasted light of the Divine holiness, with that insight which belongs to self-knowledge alone, he would respond instinctively to this precept.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let nothing be done through strife,.... About words merely; otherwise they were to strive for the faith of the Gospel, the purity of Gospel ordinances, worship and discipline; but the apostle would not have them strive merely to carry a point determined on, without having any regard to reason and truth, or yielding to the infirmities of the weak; which is the case and conduct of contentious persons; than which nothing can be more contrary to the Spirit of the Gospel, or the peace of churches: the apostle adds,

or vain glory; for where this is predominant, persons will always be singular in their sentiments, and never relinquish them, let what reason soever be given against them; nor will they give way to the judgment of others, but right or wrong will have their own wills; Diotrephes like, loving to have the preeminence in all things, Jo3 1:9; and such persons and conduct are very injurious to the comfort and harmony of the saints:

but in lowliness of mind, let each esteem other better than themselves; not as to the things of the world, in respect of which one man may be a better man than another, and he must know and think himself so; nor with respect to the endowments of the mind, and acquired abilities, which one man may have above another; and the difference being so great in some, it must be easily discerned, that one is more learned and knowing, in this or the other language, art, or science; but with regard to, grace, and to spiritual light, knowledge, and judgment: and where there is lowliness of mind, or true humility, a person will esteem himself in a state of grace, as the great apostle did, the chief of sinners, and less than the least of all saints; one in whom this grace reigns will pay a deference to the judgment of other saints, and will prefer their experience, light, and knowledge, to his own; and will readily give way, when he sees such that are of longer standing, of greater experience, and more solid judgment, as he has reason to think, than himself, are on the other side of the question; and so peace, love, and unity, are preserved. This grace of humility is an excellent ornament to a Christian, and wonderfully useful in Christian societies.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

Ver. 3. Let nothing be done through strife] These are those hell hags that set the Church on fire, φιλονεικεια and φιλαρχια: if these men could be cast out of men’s hearts, great hopes there were, παντας εις το θειον κηρυγμα ομοφωνως και ορθοδοξως συνδραμειν, as Isidore hath it, that all men would soon consent in one and the same truth, and be at peace among themselves.

Let each esteem other better than themselves] Non minus vere, quam humiliter, as Bernard glosseth; because in some gift or other, at least in the measure or use, another may be better than us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Esteem others better than themselves. St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but he may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) not considering the things that are his own. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Here, the better to engage them to embrace what he had so pathetically exhorted them to, he doth dissuade them from animosity, an affectation of applause, and self-seeking; and direct them to modesty and self-denial.

Let nothing be done through strife or vain-glory; intitnating, they should by no means indulge all inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excel others; this arguing a carnal temper, opposite to true Christianity, Phi 2:14; Rom 2:8; Gal 5:16,24,26, being the very bane of true Christian concord, Rom 13:13; Jam 3:16, and destructive to faith, Joh 5:44; 2Co 12:20.

But in lowliness of mind let each esteem other better than themselves; but cherish and exercise true Christian modesty and meekness, (which is of another kind than that the heathen philosophers did prescribe), in a due preference of each other, Mat 11:29; Rom 12:10; Eph 4:2; 5:21; 1Pe 5:5; as the apostle himself gave example, 1Co 15:8,9.

Question. If any say: How is this consistent with what the apostle writes to them to think of praise and good report, Phi 4:8, and of himself, not a whit, and nothing, behind the very chiefest apostles? 2Co 11:5; 12:11; and further, how can some think others better than themselves in truth, unless they reckon good evil and evil good? I answer,

1. Be sure Christian modesty and real humility, with prudence and mildness, are very commendable graces, and in the sight of God of great price, 1Pe 3:4. And therefore what he doth afterwards exhort to in this Epistle, doth very well agree with what he doth write here; where:

2. He is treating of grace and godliness, whereas in those places to the Corinthians he writes of some certain gifts, which, by reason of the insinuations of false apostles against him, he was necessitated, in magnifying of his apostolical office and authority, 2Co 10:8, to mention, being as it were compelled to it by the ingratitude of some of them at Corinth who had been influenced by the false apostles, 2Co 12:5,6; yet you may see there, he doth not glory of himself, or his person, but acknowledges his infirmities, 2Co 11:30, and that unfeignedly, speaking the truth every where, 2Co 12:6, which he makes evident to them from the nature of the thing itself, 2Co 10:12,13,15,16; 12:12; appealing to God, as witness in the case, 2Co 11:31, referring all the glorying the, put him upon, to the grace of God through Christ, 1Co 15:10; 2Co 11:31, when they had cast contempt on his ministry, 2Co 10:10-13,18. So that in respect of gifts and external privileges, wherein are distinctions of superiors and inferiors, Phi 3:4, he doth not urge that every Christian should prefer every other to himself, wherein it is evident there is a real difference; but in respect of the persons, the honesty and piety of others in God’s sight, (lest a man, by thinking himself something when he is nothing, should deceive himself; Gal 6:3), since in his judgment they may be endowed with some hidden quality we know not of, and be accepted with him. Hence:

3. Our estimation and preference of others to ourselves, who as Christian brethren are obliged to serve one another, Gal 5:13, is not taken simply, and with an absolute judgment, as if it were necessary to give them the pre-eminence in all things: but, as to this, that a man may think there is some defect in himself, which it may be is not in another; or with a suspense; Perhaps he is not better in truth, but considering my heart is deceitful, and possibly he may be more without guile, I judge it not meet to prefer myself to him God-ward; but seeing mine own black legs, and being bound in love to confess mine own and cover the infirmities of my brother, who labours to walk answerably to his profession, it is safe for me to prefer him, who may have some good latent which I have not, and whereupon he is to be esteemed by me. Wherefore:

4. The right management of the duty which the apostle calls for to preserve unanimity, depends upon a right and due estimation of God’s divers gifts and graces which flow from the same Spirit, 1Co 12:4, and a humble sense of our own infirmities: so that however one Christian may excel with some singular endowments, yet he ought to think they were not bestowed upon him that he should be puffed up, or value himself above what is meet upon that account before God, being he hath received them of God, 1Co 4:7, but judge himself for his own defectiveness and faultiness, which will afford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1Co 13:4,5; and if in this case he should be mistaken, his modest apprehensions would be acceptable to God (designing to approve that which he doth) and profitable to himself. To engage theln further unto Christian concord, he here directs them as to their aim and scope, (according to the import of the word), that it should not be their own private interest, but the common good of Christianity, becoming those who have true Christian love, 1Co 10:24; 13:5; not as if he did disallow providing for their own, 1Ti 5:8, or studying to be quiet, and doing their own business, 1Th 4:11; but that every member of Christ, while he considers his own gifts, graces, honour, and advantage, would remember that he is not born only to serve himself or Pharisaically to conceit well of himself in the contempt of others, Luk 18:11; but also, and that much rather, he should consider his relation to the Head, and every other member of the body, and so consult the gifts, graces, honour, and edification of others, especially when more eminently useful, knowing that members should have the same care one for another, 1Co 12:24-28.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Let nothing be done through strife or vain-glory. Not "strife," but "faction," as R.V The word is the same as that rendered "contention" in Php_1:10, where see note. Party spirit is one of the greatest dangers in running the Christian race. Love is the characteristic Christian grace; party spirit and vain-glory too often lead professing Christians to break the law of love. But in lowiness of mind let each esteem other better than themselves. In your lowliness; the article seems to have a possessive sense, the lowliness characteristic of Christians, which you as Christians possess. Tapeinofrosunh an exclusively New Testament word: the grace was new, and the word was new. The adjective tapeinov in classical Greek is used as a term of reproach abject, mean. The life of Christ ("I am meek and lowly in heart") and the teaching of Christ ("Blessed are the poor in spirit") have raised lowliness to a new position, as one of the chief features in the true Christian character. Here St. Paul bids us, as a discipline of humility, to look at our own faults and at the good points in the character of others. (comp. Rom_12:10)

Vers. 3, 4. The qualities of Christian like-mindedness.

I Warning faction and VAIN-GLORY. "Let nothing be done through faction or vain-glory." True unity of spirit is inconsistent alike with the exaltation of party and the exaltation of self. Faction carries men beyond the bounds of discretion, and rends the unity of the brotherhood. "The beginning of strife is as the letting out of water". (Pro_17:14) It should be "an honor for a man to cease from" it. (Pro_20:3) Vainglory, personal vanity, carries men into many follies and sins. "For men to search their own glory is not glory". (Pro_25:2-9) "There is more hope of a fool than of" such a one. (Pro_26:12) We ought, therefore, to pray, "Remove far from me vanity and lies.

II THE ESTIMATE OF A HUMBLE-MINDED MAN. "In humbleness of mind let each esteem other better than themselves." This implies:

1. That we have modest thoughts of ourselves. (Pro_26:12)

2. That we have a just idea of othersexcellences. (1Pe_2:17)

3. That in honor we are to prefer one another. (Rom_12:10) The reasons for this command are:

(1) If we excel others in some things, they may excel us in others. (Rom_12:4)

(2) We know not but others are more dear to God than ourselves, though they seem inferior to ourselves.

(3) It is a good way of preserving peace, as pride causes division among (Pro_13:10) and separation from God. (1Pe_5:5)

III AN UNSELFISH INTEREST IN THE WELFARE OF OTHERS. "Not regarding your own interests, but also the interests of others." There is nothing here said inconsistent with the most careful and conscientious discharge of the duty we owe to ourselves. The injunction of the apostle is profoundly Christ-like. It implies:

1. That we are to desire one another"s good. (1Ti_2:1)

2. That we are to rejoice in one another"s prosperity. (Rom_12:15)

3. That we are to pity one another"s misery. (Rom_12:15)

4. That we are to help one another in our necessities. (1Jn_2:17, 1Jn_2:18) It reiterates the command of Christ: "Love one another." No other command can be performed without this one; (Rom_13:10) we cannot love God without it; (1Jn_2:17) and this is true religion. T.C. (Jam_1:27)

Vers. 3, 4. Exhortation to unity: (3) Causes of its breach.

I TO CONQUER A MALADY WE MUST ASCERTAIN ITS CAUSE. St. Paul lays bare the causes of the divisions which exist among Christians.

1. Strife: faction; party spirit; the desire to promote the success of a cause rather than to be guided by the Holy Spirit into that which is true.

2. Vain-glory: personal vanity; the desire to be noticed, and the hatred of owning one"s self to be wrong. These are the solvents of Christendom. Often the theological disputes which have been the apparent causes of separation have not been the real causes.

II Remedies.

1. Humility. Many controversies proceed from an endeavor to explain that which is beyond definition.

2. Consideration for others. Controversy would, to a great extent, cease if each man would be satisfied with bearing witness to the truth, which has made itself a living thing to himself, without insisting that his experience must be that of every one else. VW.H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Do nothing through contention - Which is inconsistent with your thinking the same thing. Or vainglory - Desire of praise, which is directly opposite to the love of God. But esteem each the others better than themselves - (For every one knows more evil of himself than he can of another:) Which is a glorious fruit of the Spirit, and an admirable help to your continuing "of one soul."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our apostle dissuadeth the Philippians from a double vice, destructive to unity, namely, contention and vain-glory, which are the very bane of unity and unanimity: let nothing be done amongst you through emulation and envy, through contention and vain-glory. Pride and ambition are usually attended with strife and contention: a vain-glorious person overrates himself, undervalues others, and breaks the peace with all.

Here our apostle directs to humilty, in order to peace and unity; which humility he styles lowliness of mind, a grace whereby a man thinks meanly of himself, and highly of others, having a better opinion of others’ wisdom and piety than his own; now this a man may do, and not sin, though he be mistaken; the publican judged the Pharisee better than himself; and though it was not so, God did not disapprove him for it, but he went away justified. It is no crime to judge another better than ourselves, though he be not so; but it is pride to judge another worse than ourselves, though he really be so.

Learn hence, That true humility doth not consist in lowliness of expression, but in lowliness of mind and opinion: not the man that speaks meanly of himself, but he that thinks so, is the humble man.

Learn, 2. That the humble and lowly-minded man is so conscious to himself of his own infirmities, so modest in the estimating of his graces and virtues, and so forward to hope and believe the best of others, that not only in outward expression, but in real estimation, doth he give others a preference before himself: In lowliness of mind, let each man esteem others better than themselves.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. Nothing through strife or vain glory. No party spirit or striving for human praise. Let each esteem, etc. Instead of exalting himself, each is to exalt others in his esteem. He that is willing to serve is greatest.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Do nothing out of selfishness or empty conceit

"Do not serve yourselves or think of yourselves as better than others"

Each of you should take care not only for your own needs, but also for the needs of others

"Do not care only about what you need, but also about what others need"

translationWords

humble

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. μηδὲ κατὰ κενοδοξίαν. So אABC, 17 31 37, vulg copt arm æth and some fathers. D2G2K2LP, most cursives, goth, some fathers ἢ κενοδοξίαν. Syr (pesh and harkl) ἢ κατὰ κενοδοξίαν.

3. μηδὲν κτλ. Note the brief energy of the verbless phrase, and also the absoluteness of the prohibition, which is binding on all Christian lives at all times.

κατʼ ἐριθείαν. On ἐριθεία, see note on Php 1:17. We might render the words here, “faction-wise,” or “party-wise.” But ἐριθεία would cover also the notion of an individual ambition, working by intrigue for merely personal ends.

μηδὲ κατὰ κενοδοξίαν. For the reading see critical note.

τῇ ταπεινοφροσύνῃ. The dative may be rendered (as Vulg., A.V. and R.V.) “in,” or somewhat better, “with.” The definite article gives the noun a certain concreteness, which might almost be represented by “with your lowliness.” But this would slightly exaggerate the effect. Ταπεινοφροσύνη is apparently not found in Greek before the N.T.; but ταπεινοφρονέω, ταπεινόφρων, appear in LXX., and in connexions where they denote pious humility. In the classics ταπεινός (used of moral not physical subjects) and its compounds almost invariably carry a tone of blame, as of a defect of proper courage and self-assertion.—The good references of the words in Biblical Greek are deeply instructive. Revealed religion bases its mighty positive morality on the profound negative of the surrender and dethronement of self before a Redeeming Lord who has had pity on perfectly unworthy objects. The world’s “poor spirited” and the Lord’s “poor in spirit” are phrases of very different tones.

ἡγούμενοι. Such participles, where the normal grammar would place imperatives, are frequent in N.T. See for a group of examples Rom 12:9-19.—This precept must be read in the light of the Holy Spirit’s illumination of the individual conscience. Where the man habitually viewed himself in the contrasted glory of the Divine holiness he would respond instinctively to the call to rank himself as low as possible in the spiritual scale.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] μηδὲν—φρονοῦντες, scil. from the last verse:—entertaining no thought in a spirit of (according to, after the manner of) self-seeking (see note, Rom 2:8, on the common mistaken rendering of this word), nor in a spirit of vainglory (κενοδοξία, ματαία τις περὶ ἑαυτοῦ οἴησις, Suidas), but by means of humility of mind (article either generic or possessive: in the latter case assuming ταπεινοφροσύνη as a Christian grace which you possess. The dative is either modal (ch. 1:18. Rom 4:20), or instrumental, or more properly perhaps, causal: see Ellicott’s note) esteeming one another superior to yourselves (i.e. each man his neighbour better than himself); each (the plural is only found here in the N. T., and unusual elsewhere: it occurs in Thuc. i. 2, ῥᾳδίως ἕκαστοι τὴν ἑαυτῶν ἀπολείποντες,—Hom. Od. i. 164, πολλὸν γὰρ ἐν ἀμφιφορεῦσιν ἕκαστοι ἠφύσαμεν) regarding (cf. both for expressions and sense, Herod. i. 8, πάλαι τὰ καλὰ ἀνθρώποισι ἐξεύρηται … ἐν τοῖσιν ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωϋτοῦ: Thuc. vi. 12, τὸ ἑαυτοῦ μόνον σκοπῶν) not their own matters, but each also the matters of others (“this second clause (Mey.) is a feebler contrast than might have been expected after the absolute negation in the first.” The καί shews that that first is to be taken with some allowance, for by our very nature, each man must σκοπεῖν τὰ ἑαυτοῦ in some measure). On the nature of the strife in the Philippian church, as shewn by the exhortations here, see Prolegg. § ii. 7.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν: ‘being in nothing factiously or vaingloriously minded.’ (Comp. Ign. Philad. i., viii.) Supply φρονοῦντες from vs. 2, which is better than ποιοῦντες or πράσσοντες (A.V.; R.V.), since the thought is on the line of moral disposition rather than of doing. For the suppression of the verb, comp. Gal 5:13; 2Co 9:6; Mat 26:5.

ἐριθίαν: see on 1:17.

κατὰ: ‘by way of’; marking the rule or principle according to which something is done. (See Joh 2:6; Rom 2:2, Rom 2:11:21; Win. xlix.)

κενοδοξίαν: ‘vainglory.’ Only here in N.T., but comp. LXX; Sap. 14:14; 4 Macc. 2:15, 8:18; and κενοδοξῶν (4 Macc. 5:9); also κενόδοξοι (Gal 5:26). Primarily, ‘vain opinion,’ ‘error,’ as Ign. Magn. xi., ἄγκιστρα τῆς κενοδοξίας. (See on δόξα, 1:11.) A vain conceit of possessing a rightful claim to honor. Suidas defines, ‘any vain thinking about one’s self.’ It implies a contrast with the state of mind which seeks the true glory of God, as ch. 1:26. Its object is vain and fleshly—something which imparts only a superficial glitter in the eyes of the worldly-minded. In Gal 5:26, κενόδοξοι is further defined by ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. The temptation to this fault would arise, on the Jewish side, from the conceit of an exclusive divine call, privilege, and prerogative, and an exaggerated estimate of circumcision and the law (Rom 3:1, Rom 9:4). Against these the Philippians are warned in ch. 3. On the Gentile side the temptation would lie in the conceit of a profound gnosis, and in their self-esteem growing out of their call and the rejection of the Jews. Paul deals with this in Rom 11:20-25. They might also be tempted by the fancy of their own superior culture and breadth of view to despise the scruples of weak brethren. (See Rom_14.; 1Co_8.)

τῇ ταπεινοφροσύνῃ: ‘in lowliness of mind.’ In class. Gk. ταπεινὸς usually implies meanness of condition; lowness of rank; abjectness. At best the classical conception is only modesty, absence of assumption, an element of worldly wisdom, and in no sense opposed to self-righteousness. The word ταπεινοφροσύνη is an outgrowth of the gospel. It does not appear before the Christian era. The virtue itself is founded in a correct estimate of actual littleness conjoined with a sense of sinfulness. It regards man not only with reference to God, but also with reference to his fellowmen, as here. The article τῇ probably denotes the virtue considered abstractly or generically. (Comp. Rom 12:10 ff.) It may, however, be used possessively, ‘your lowliness’ (Lightf.), or as indicating the due lowliness which should influence each (Ellic.).

ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν: ‘each counting other better than himself.’ (Comp. Rom 12:10.) Ἡγεῖσθαι implies a more conscious, a surer judgment, resting on more careful weighing of the facts, than νομίζειν. (See Schmidt, Synon. 105, 4; 70, 1, 3, 7.)

Ὑπερέχειν with genit. not elsewhere in Paul. (Comp. iv. 7; Rom 13:1.)

B reads τους with υπερεχοντας. DFG υπερεχοντες.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Let nothing be done [μηδεν] . Rev., doing nothing. The Greek is simply nothing, depending either, as A. V. and Rev., on the verb to do understood, or on thinking [φρονουντες] of the preceding verse : thinking nothing. The latter is preferable, since the previous and the following exhortations relate to thinking or feeling rather than to doing.

Through strife [κατα εριθειαν] . Rev., correctly, faction. Lit., according to faction. See on Jas 3:14; and ch. 1 16. According to indicates faction as the regulative state of mind.

Vain glory [κενοδοξιαν] . Only here in the New Testament. The kindred adjective kenodoxoi desirous of vain glory, occurs only at Gal 5:26. In the Septuagint the word is used to describe the worship of idols as folly (see Wisdom 14 14), and in 4 Macc. 5 9, the verb kenodoxew is used of following vain conceits about the truth. The word is compounded of kenov empty, vain, and, doxa opinion (but not in the New Testament), which, through the intermediate sense of good or favorable opinion, runs into the meaning of glory. See on Rev 1:6.

Lowliness of mind [ταπεινοφροσυνη] . See on Mt 11:29.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.