Philippians 2:4

Php_2:4

Look not every man on his own things, but every man also on the things of others

Our own and others things

This is but a practical application of sentiments and dispositions already enforced.

The vain-glorious spirit is fussily and uselessly concerned with the affairs of others; but love, the faculty of soul sight, looks at others endowments and virtues and appreciates them: at others privileges and rights, and defends them; at others blessings, and rejoices in the possession of them; at others sorrows, and weeps over them; at others wants, and would supply them. And further, what Paul would have the Philippians do Christ Jesus had done (verse 5, etc.). The life of Jesus is a perfect exposition of the text.

I. What do these words prohibit?

1. A supreme and exclusive regard to our own things. It forbids--

(1) The closing of the eye to the things of others.

(2) The shutting of the heart.

(3) The closing of the hand.

2. Why--

(1) Because it is not Godlike. Religion is Godlikeness.

(2) Because it transgresses the laws which demand love.

(3) Because it does not become the gospel of Christ. If God in our salvation has looked on our things so as to provide for our complete uplifting, sheer consistency demands compliance with the text.

(4) Because it is injurious to self and to Christs cause.

II. What do these words require

1. Not the neglect of our own things--also. Nor does it sanction the conduct of the busybody in other mens matters. But--

2. Sympathy with others in whatever state they may be seen by us. We are to weep with those who weep, and rejoice with those who rejoice. Competitors in any calling find the latter very difficult.

3. Heart readiness to defend and serve others according to our opportunity and ability.

4. The avoidance of all that will damage the things of others. In a word, look not as the Priest and Levite looked, but as she good Samaritan looked--so as to enlarge the heart and open the hands.

III. To what extent are the prohibition and requirement obligatory.

1. They are addressed to every Christian man. Other men cannot translate them into life. We do not wonder that men say, Your morality is too high for us. Of course it is for those who are in the horrible pit, but not for those who are walking on the high table land with Jehovah. Every man

(1) however poor. You cannot give money, but you can give sympathy and prayer.

(2) However rich. Some men give money to be exempt from personal attention to others. They think they are not required to work, only to give.

(3) Masters are to look with careful and sympathetic eyes on their servants things, and servants on their masters.

(4) Tradesmen on the things of their rivals.

(5) Patriots on the things of other lands.

2. On the things.

(1) Although in competition with ones own.

(2) Although not quite to ones taste.

(3) Although not always convenient.

(4) Including the health, wealth, honour, peace, comfort, well-being and well-doing of others.

(5) The others may be strangers, but they are men for whom Christ died; rivals, but they are neighbours whom I am required to love; employers or workpeople, but they may be fellow citizens with the saints and of the household of God; or they may be enemies, but even them we are to love.

Conclusion:

1. The text is one of the many illustrations of the practical character of New Testament teaching. Christs doctrines are the inspiration of its ethics. Nearly every point of Christian theology is raised in the subsequent paragraph to enforce the text. Religion is a sham if it be not practical.

2. The text exhibits a high standard of conduct, but it leads us in a path in which we may hear the Good Shepherds voice. He speaks these words through His apostle; elsewhere He spoke them through His life. Look at him providing for His mother amidst the agonies of the cross.

3. The text shows that a selfish man cannot be a Christian.

4. Such precepts as these exalt the dispensation to which we belong. What must Christs religion be if this be a precept in harmony with its doctrines, facts, ordinances, and spirit? (S. Martin.)

The evils of selfishness

1. It is true that our own things have the first claim on our regard (Pro_27:23; Rom_12:17). Persons without wealth cannot be generous without first seeking their own profit. Nay, attention to a lawful calling where nothing is given away benefits the community. The carpenter and the mason may have exclusive regard to their earnings, but the house they build is not less valuable. The mariner who handles dexterously the tackling of a ship, may aim only at promotion, but he is the undesigned benefactor of all on board. So with the vessel of state.

2. On these grounds some have ridiculed all philanthropy, and have pronounced a vigorous selfishness the best disinterestedness. With this the text remonstrates. Let no man look on his own things only. This exclusive looking is--

I. Mean in itself. The effect of such action may be magnificent, but that does not alter its inglorous character. Each of the lower animals in satisfying its immediate wants tenders some service to the whole economy of life. Nay, insensible matter has comprehensive usefulness. The eye is affected by its colours, the ear by its vibrations, etc., and each molecule has its share in imparting the stability of attraction to the stellar universe. For a man to tell us, then, that he is doing good when it is not his aim is to appropriate a praise due equally to brutes and vermin. You must do good with an intent to do it, and find your motive and reward in communicating bliss.

II. Ruinous to society.

1. How far is the adage, Every man for himself, to he carried?

(1) Is not a man to act for his family? Then the brutes he scorns will be his censors.

(2) But if a wife or child is to be cared for, why not an aged father, or widowed mother, or dependent sister?

(3) And if relation create claim in one case, why not in all?

(4) And if obligation extend to all the members of a family connection, how shall it disown neighbourhood and country? for one God hath made us, and we are all His offspring.

2. To think or act otherwise will leave countless evils without remedy, and create manifold disasters. The landed proprietor will look only to his rents, the manufacturer think only of the number of his hands, the railway contractor strive only to make the most of his navvies without the least care for evils which may entail ruin and death. The neglect of superiors foments dislike, and induces all those jarrings which marked the decline of ancient commonwealths.

3. The man who cares for none but himself does harm by his very presence. He is like an iceberg, which, straying into warmer latitudes, reduces instantly their temperature, replaces their pure air by fogs, the bright sun by gloom, and a luxuriant vegetation by decay.

III. Opposed to the whole spirit of the gospel. Scripture associates the conceptions of God and goodness. He did not need to give His bounties for His own happiness. He does not confine them to friends; His foes share them. But He is more than good; He so loved the world, etc., and He who was sent in love, came and suffered in love, to teach us not to look on our own things, but also on the things of others. (D. King, LL. D.)

Christian disinterestedness

I. What the text forbids.

1. Negatively. Not proper self-attention, which reason and Scripture combine to enforce. You may, and aright, look on your own things--

(1) As to the soul. This is the one thing needful.

(2) As to your bodily health, which is to be valued not only for enjoyment, but for usefulness. Life is yours; therefore take care of it.

(3) As to your reputation. A good name is rather to be chosen than great riches, and a Christian cannot afford to be indifferent to it.

(4) As to the welfare of your family, otherwise you are worse than an infidel.

(5) As to your secular affairs. Idleness is condemned. If any would not work, neither should he eat; not slothful in business.

2. Positively. Look not exclusively. Also on the things of others; No man liveth unto himself; Thou shalt love thy neighbour as thyself.

II. What it enjoins.

1. How are we to look on the things of others?

(1) Not inquisitively;

(2) nor enviously;

(3) nor unconcernedly;

(4) but so as to have an interest in them by sympathy.

2. Why are we to look?

(1) Because God commands it;

(2) because of our mutual need;

(3) the pleasures of beneficence;

(4) the reward of benevolence;

(5) the example of Christ. (W. Jay.)

Christian obligation

Mans first obligation is to save his own soul; his second to save the souls of others. The first is implied, the second taught in our text. Observe--

I. The personal state of every Christian places him under an obligation to promote the work of God. Being initiated into the faith and privileges of the Christian covenant, he is bound to hold it as a whole. Now, Christianity contemplates not only his personal illumination, happiness, and preparedness for heaven, but it equally contemplates the same privileges for others, and constitutes saved men its agents. The true Christian, then, does not meditate upon misery and leave it in its destitution.

II. The spiritual graces and gifts possessed by the church lie her under an obligation of devoted zeal to God.

1. Spiritual blessings can only be enjoyed in spiritual channels. You cannot bestow the tenderness of Christian affection on gold and commerce and art. They must be employed religiously.

2. The moral power of Christianity can only be employed morally, and no other form of power--that of genius, science, oratory, magistracy, etc., can supply its place in the Church. It is of no great consequence on what nature this moral force operates. Take a feeble branch and engraft it on a living tree, and it partakes of the beauty and vigour of the tree, and bears fruit. And this moral power operates individually, as in Howard, Wilberforce, and Wesley, or it may be centralized in the Church. But we must be careful not to drown the individual in the society.

3. The Church also possesses the gifts of the Spirit, which can only be devoted to religious objects. On these and on Him who gives them depends the life of the Church.

4. Other gifts are superadded for the purpose of conveying the truth to the world.

III. From the situation of Christians in the kingdom of God they are bound to promote its interests. Christian patriotism suggests that we should defend the faith, and Christian philanthropy that we should extend it.

IV. The great alternative before us--whether we and the world will go to heaven or hell--makes it imperative on us to do our utmost to promote true religion. (J. Dixon, D. D.)

Doing good

I. The evil the text guards us against--Selfishness. Self-preservation is indeed the first law of nature, but we are bound to observe the higher law of grace--Thou shalt love thy neighbour as thyself.

II. The duty the text enjoins--To care for and promote the welfare of our fellow men. True benevolence demands--

1. Our personal exertion towards our families, friends, neighbourhood, world.

2. Our property.

3. Our influence.

4. Our prayers.

III. Some motives to the observance of this duty.

1. He who cares only for self is a useless member of society.

2. The law of nature requires the exercise of beneficence (Act_10:26).

3. The pleasure of doing good invites to it.

4. A regard for the esteem of our fellow men.

5. The Word of God enforces it.

6. The example of Christ sets it forth.

7. The hope of standing without confusion before the judgment seat of Christ is an important consideration. (Essex Congregational Remembrancer.)

Sectarianism

What is it? It is the overweening zeal for a part to the prejudice of the whole, and it has four great spheres.

I. The sectarianism of the individual.

1. Our first association with religion is its bearing on our own salvation. All the world for us centres round the question, What must I do to be saved? And so far we must for the time look on our own things, and not on the things of others. And we want to see more of this personal conviction and individual dealing of the soul with Christ.

2. But twin monsters are begotten alongside of the genuine conviction, and begin at once to make a personal interest in religion a sectarian interest.

(1) The limitation of the idea of salvation to safety from misery. I do not underrate the part the terror of the Lord has played in conversion; but we are not forever to stand on the brink of the pit, but to use the vantage ground Christ has given us. Be no longer anxious about your own soul. Leave that to Christ, and be doing His work. The man who is ever thinking of personal safety will endanger that safety; but he that loses himself in Christ shall find Him.

(2) The continuance of mere personal considerations as the staple of religion. There are those who think that Christian separateness means being very unlike other men.

II. The sectarianism of the congregation.

1. I would speak with the deepest sympathy of congregational life. Our most blessed hours are connected with it, and its records are a ground for thankfulness. And it is to be viewed in relation to its whole work, Sunday school, tract society, etc.

2. But it is subject to sectarianism, and that in a more virulent form, because of the strength of its organization. I find it in the pronouns which appropriate religion--my, our. These contain--

(1) The best of love. When we mean by them, This is my Church; These are our forms of doing good; May God grant success to our cause; we give expression to an appropriation of truth without which no Church can thrive.

(2) But they contain the worst of sect, and mean ours to the exclusion, and even prejudice, of others. We express true churchmanship, i.e., others do not; We are liberal, others are narrow, etc. And then wretched pecuniary interests intervene, and we are glad that some wealthy man has left one Church to join ours, or that we are successful where others fail.

3. The best means to counteract this is to take an interest in another Churchs work, or at least to join it on a common platform.

III. The sectarianism of the denomination. It is this we usually think of as sectarianism.

1. But for two causes, their historical greatness and the overweening claims of a portion of the clergy, there would be nothing to be feared; for the belief in the Divine sanction of the denominations has waned considerably in the last two centuries, and each contributes its quota to full Christian life; and again they have been very useful as checks and chasteners to each other.

2. But the advantages of amity among the denominations are obvious.

(1) While we maintain a separate and defiant attitude we waste our energies, weaken ourselves for all good purposes, and present a divided front towards sacerdotalism, infidelity, and indifference. The result of our divisions is the alienation of mankind; when we shall be at one, the world will believe in its Saviour.

(2) We lose the advantage of effective mutual admonition and encouragement, by not thoroughly understanding each other.

(3) It is preeminently in the interest of souls that we should cease from sectarianism. We are more anxious to make them members of our denomination than to make them members of Christ.

IV. The sectarianism of religion.

1. We speak of that alone as religion which consists in prayer, Bible reading, public worship, etc.; but surely the administration of justice, the enactment of laws, education, etc., are religious. The Bible knows nothing of the distinction between secular and sacred, but only that between good and evil.

2. The man who marks out a particular sphere as religious, and bans the rest as worldly, makes religion a sectarian thing which grows narrower and pettier continually. The religion that has no message for the workman in his shop, the artist in his studio, the scientist in his laboratory, is in danger of alienating, not drawing mankind. (The Hon. and Rev. W. H. Fremantle, M. A.)

Regard for others

Two boats were sent out from Dover to relieve a vessel in distress. The fury of the tempest overset one of them, which contained three sailors, one of whom sank. The two remaining sailors were floating on the deep; a rope was thrown to one of them from the other boat, but he refused it, crying out, Fling it to Tom; he is just ready to go down. I can last some time longer. They did so. Tom was drawn into the boat. The rope was then flung to the generous tar, just in time to save him also from drowning. (W. Baxendale.)

Unselfish care for others

A very poor and aged man, busied in planting and grafting apple trees, was interrupted by the question, Why do you plant trees who cannot hope to eat the fruit of them? He raised himself up, and, leaning on his spade, replied, Some one planted trees before I was born, and I have eaten the fruit; I now plant for others, that the memorial of my gratitude may exist when I am dead and gone. (W. Baxendale.)

Disinterested friendship

The Rev. Thomas Thomason, while at Cambridge, having once gained the Norissian prize for a theological essay, tried a second time for it, but was surpassed by his friend Jerram. The latter thus describes the incident: One morning Thomason hastened into my room, followed by one of the beadles, and with a gladness of heart which I shall never forget, told me that the prize was awarded to me, and that the beadle, not knowing my room, had called at his and asked where he could find me. I sincerely believe my friend could scarcely have rejoiced more had he a second time succeeded. Thomasons account to his mother was as follows:--I have lost the prize; Jerram has got it. I am not mortified; it is still in the family, a young man of the same college, of the same Church and profession. I have had it once; it ill becomes me to murmur. It is pleasant to learn that Thomason again gained the same prize on two successive occasions. (J. F. B. Tinling, B. A.)

Religious selfishness common

I have been a member of your Church for thirty years, said an elderly Christian to his pastor, and when I was laid by with sickness only one or two came to see me. I was shamefully neglected. My friend, said the pastor, in all those thirty years how many sick have you visited? Oh, he replied, it never struck me in that light. I thought only of the relation of others to me, and not of my relation to them.

Self-sacrifice for others

An engineer in the Southwest, on a locomotive, recently saw a train coming with which he must collide. He resolved to stand at his post and slow up the train until the last minute, for there were passengers behind. The engineer said to the fireman, Jump! One man is enough on this engine. Jump! The fireman jumped, and was saved. The crash came. The engineer died at his post. (T. De Witt Talmage.)

Christian disinterestedness

It was said of Wilberforce that he was asked one day by a pious lady how the salvation of his own soul fared in the midst of business entailed on him by his efforts for the slave, and that he answered (surely a noble answer), Madam, I forgot for the time I had a soul. (W. H. Fremantle, M. A.)

Others before self

Thomas Sampson was a working miner, and worked hard for his bread. The captain of the mine said to him on one occasion, Thomas, Ive got an easier berth for you, where there is little comparatively to do, and where you can earn more money. Will you accept it? What do you think he said? Captain, theres our poor brother Tregony. He has a sick body, and he is not able to work as hard as I am. I fear his toil will shorten his useful life. Will you let him have the berth? The captain, pleased with his generosity, sent for Tregony, and gave him the berth. Thomas was gratified, and added, I can work a little longer yet. (Sunday Magazine.)

The difficulty of looking on the things of others

In the journals of the sainted wife of Jonathan Edwards it is recorded how one of her great struggles was to acquiesce in the revival work in the town being done by another minister than her husband. (W. H. Fremantle, M. A.)

Considering others before self

A German countryman went one day with his four sons to the neighbouring town to transact some business. While there, in the market place, he bought five peaches. One of these he kept for his wife, who was at home, and the others he gave to his boys. When they were sitting round the fire the next evening, he thought he would ask each of his sons what he had done with his peach. The eldest said he had eaten his, but had kept the stone to plant in the garden, in hopes that it would grow up and bear some peaches as good as the one he had so much enjoyed. The youngest boy confessed he had eaten his own peach and thrown the stone away, and after his return home had helped his mother to eat half of her peach! The second eldest boy told how he had picked up the stone which his little brother had thrown away, and cracked it, and eaten the kernel. It was nice and sweet, he added, and I sold my own peach for so much money that I have enough to buy several peaches now with what I got for it. The third son then had to tell his tale. The others had told all theirs out at once with no hesitation and no shame, but this little lad blushed as he began his story: I took my peach to a poor little friend who has been in bed for so long, and suffers so much pain. He refused to take it from me, so I put it on his bed and ran away. His mothers kisses, as she heard these words, were far sweeter on his young lips than any fruit. (T. T. Shore.)

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

Php 2:4. Μὴ τὰ ἑαυτῶν) not merely your own interest, nor on your own account: comp. Php 2:21.—μὴ τὰ—τὸ) Perverted usefulness is manifold; true usefulness is simple and one.[15] This is the difference between ΤᾺ and ΤῸ.[16]

[15] Therefore the plural, τὰ, is used in the former case; the singular, τὸ, in the latter: a distinction lost in the reading of the Engl. Vers.—ED.

[16] The margin of the older Ed., which has the suffrage of the Germ. Vers., prefers the reading μὴ τὰ—καὶ τὸ, but the margin of the 2d Ed. declares the reading τὸ, I know not whether at the beginning or end of the verse, not quite certain.—E. B.

None but inferior uncial MSS. read τὸ in the second position. ABC Vulg. and Rec. Text read καὶ τὰ. D corrected Gfg read τὰ τῶν.—ED.

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

Phi 2:4 . The authorities are pretty evenly balanced in the case of the alternative readings ἕκαστος and ἕκαστοι (see crit. note). Probably edd. are right in preferring the latter, both on account of the variety of its witnesses and its aptness in the context. Besides, as the more difficult, it would be very liable to correction. σκοποῦντες has overwhelming authority in its favour. “No party having an eye for its own interests alone but also for those of the rest.” ἔκαστοι (frequent in this sense in classical Greek) = each group, each combination. ἑτέρων . Used with strict correctness as opposed to ἑαυτῶν . It often has a less strict usage in N.T. From the gentle way in which he deals with them, we cannot suppose that there was as yet any serious rent in the Philippian Church. Probably he has already in mind the party feeling roused by the disagreement between Euodia and Syntyche. The opinion of the Christian community was divided. This might, of course, lead to serious issues. He has already implored them to be of the same mind (Phi 2:2 ). The way of reaching this harmony is unselfishness. “Paul’s ethic is at least as much a social as an individual ethic” (Hitzm., N.T. Th. , ii., 162. Instructive discussion).

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

The oldest manuscripts read, "Not looking each of you (plural, Greek) on his own things (that is, not having regard solely to them), but each of you on the things of others" also. Compare Phi 2:21; also Paul's own example (Phi 1:24).

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 4. Look not every man on his own things] Do nothing through self-interest in the things of God; nor arrogate to yourselves gifts, graces, and fruits, which belong to others; ye are all called to promote God's glory and the salvation of men. Labour for this, and every one shall receive the honour that comes from God; and let each rejoice to see another, whom God may be pleased to use in a special way, acquiring much reputation by the successful application of his talents to the great work.

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

(4) Look not every man on his own things.—This verse similarly describes the positive effect of this “being of one mind” as consisting in power of understanding and sympathy towards “the things of others”—not merely the interests, but also the ideas and feelings of others. To “look upon” here is something more than “to seek” (as in Php_2:21). It expresses that insight into the thoughts, hopes, aspirations of others, which only a self-forgetting love can give, as well as the care to consider their welfare and happiness. Yet by the word “also” we see that St. Paul does not, in the spirit of some forms of modern transcendentalism, denounce all self-consciousness and self-love, as in a bad sense “selfish.” For man is individual as well as social; he can subordinate “his own things” to “the things of others,” but cannot ignore them.

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

4. Look] Better, with documentary evidence, looking.—“Look … on” becomes in R.V. “look … to,” a change not greatly needed.—The look is the look of sympathy, kindly interest, self-forgetful cooperation. This short verse is a noble and far-reaching lesson in Christian ethics.

every man … every man] The Greek here, in the first case probably, in the second certainly, gives “each” in the plural; a phrase which may be paraphrased “each circle,” “each set,” or the like. If cliques or petty factions were the bane of the Philippian Church this language would have a special point.

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.

Look, not every man on his own things,.... Not but that a man should take care of his worldly affairs, and look well unto them, and provide things honest in the sight of all men, for himself and his family, otherwise he would be worse than an infidel; but he is not to seek his own private advantage, and prefer it to a public good; accordingly the Syriac version reads it, "neither let anyone be careful of himself, but also everyone of his neighbour"; and the Arabic version thus, "and let none of you look to that which conduces to himself alone, but let everyone of you look to those things which may conduce to his friend"; but this respects spiritual things, and spiritual gifts: a Christian should not seek his own honour and applause, and to have his own will, and a point in a church carried his own way, but should consult the honour of Christ, the good of others, and the peace of the church; he should not look upon his own gifts, he may look upon them, and ascribe them to the grace of God, and make use of them to his glory, but not to admire them, or himself for them, and pride himself in them, and lift up himself above others, neglecting and taking no notice of the superior abilities of others:

but every man also on the things of others; not on their worldly things, busying himself with other men's matters, and which he has nothing to do with, but on the sentiments and reasons of others; which he should well weigh and consider, and if they outdo and overbalance his own, should yield unto them; he should take notice of the superior gifts of others, and own and acknowledge them; which is the way to submit to one another in the fear of God, and to promote truth, friendship, and love.

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

4 Look not every man on his own things, but every man also on the things of others.

Ver. 4. Look not every man, &c.] Self is a great stickler, but must be excluded where love shall be maintained. He that is wholly set up within himself is an odious person; and the place he lives in longs for a vomit to spew him out. It is his pleasure, his profit, and his preferment (saith one) that is the natural man’s trinity; and his carnal self that is these in unity. Indeed it is that flesh that is the principal idol; the others are deified in the relation to ourselves.

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.

Look not every man on his own things - That is, be not selfish. Do not let your care and attention be wholly absorbed by your own concerns, or by the concerns of your own family. Evince a tender interest for the happiness of the whole, and let the welfare of others lie near your hearts. This, of course, does not mean that there is to be any improper interference in the business of others, or that we are to have the character of “busy-bodies in other people’s matters” (compare the 2Th 3:11, note; 1Ti 5:13, note; 1Pe 4:15, note); but that we are to regard with appropriate solicitude the welfare of others, and to strive to do them good.

But every man also on the things of others - It is the duty of every man to do this. No one is at liberty to live for himself or to disregard the wants of others. The object of this rule is to break up the narrow spirit of selfishness, and to produce a benevolent regard for the happiness of others. In respect to the rule we may observe:

(1) We are not to be “busybodies” in the concerns of others; see the references above. We are not to attempt to pry into their secret purposes. Every man has his own plans, and thoughts, and intentions, which no other one has a right to look into. Nothing is more odious than a meddler in the concerns of others.

(2) We are not to obtrude our advice where it is not sought, or at unseasonable times and places, even if the advice is in itself good. No one likes to be interrupted to hear advice; and I have no right to require that he should suspend his business in order that I may give him counsel.

(3) We are not to find fault with what pertains exclusively to him. We are to remember that there are some things which are his business, not ours; and we are to learn to “possess our souls in patience,” if he does not give just as much as we think be ought to benevolent objects, or if he dresses in a manner not to please our taste, or if he indulges in things which do not accord exactly with our views. He may see reasons for his conduct which we do not; and it is possible that be may be right, and that, if we understood the whole case, we should think and act as he does. We often complain of a man because be does not give as much as we think he ought, to objects of charity; and it is possible that he may be miserably niggardly and narrow. But it is also possible that he may be more embarrassed than we know of; or that he may just then have demands against him of which we are ignorant; or that he may have numerous poor relatives dependent on him; or that he gives much with “the left hand” which is not known by “the right hand.” At any rate, it is his business, not ours; and we are not qualified to judge until we understand the whole case.

(4) We are not to be gossips about the concerns of others. We are not to hunt up small stories, and petty scandals respecting their families; we are not to pry into domestic affairs, and divulge them abroad, and find pleasure in circulating snell things from house to house. There are domestic secrets, which are not to be betrayed; and there is scarcely an offence of a meaner or more injurious character than to divulge to the public what we have seen a family whose hospitality we have enjoyed.

(5) Where Christian duty and kindness require us to look into the concerns of others, there should be the utmost delicacy. Even children have their own secrets, and their own plans and amusements, on a small scale, quite as important to them as the greater games which we are playing in life; and they will feel the meddlesomeness of a busybody to be as odious to them as we should in our plans. A delicate parent, therefore, who has undoubtedly a right to know all about his children, will not rudely intrude into their privacies, or meddle with their concerns. So, when we visit the sick, while we show a tender sympathy for them, we should not be too particular in inquiring into their maladies or their feelings. So, when those with whom we sympathize have brought their calamities on themselves by their own fault, we should not ask too many questions about it. We should not too closely examine one who is made poor by intemperance, or who is in prison for crime. And so, when we go to sympathize with those who have been, by a reverse of circumstances, reduced from affluence to penury, we should not ask too many questions. We should let them tell their own story. If they voluntarily make us their confidants, and tell us all about their circumstances, it is well; but let us not drag out the circumstances, or wound their feelings by our impertinent inquiries, or our indiscreet sympathy in their affairs. There are always secrets which the sons and daughters of misfortune would wish to keep to themselves.

However, while these things are true, it is also true that the rule before us positively requires us to show an interest in the concerns of others; and it may be regarded as implying the following things:

(1) We are to feel that the spiritual interests of everyone in the church is, in a certain sense, our own interest. The church is one. It is confederated together for a common object. Each one is entrusted with a portion of the honor of the whole, and the conduct of one member affects the character of all. We are, therefore, to promote, in every way possible, the welfare of every other member of the church. If they go astray, we are to admonish and entreat them; if they are in error, we are to instruct them; if they are in trouble, we are to aid them. Every member of the church has a claim on the sympathy of his brethren, and should be certain of always finding it when his circumstances are such as to demand it.

(2) There are circumstances where it is proper to look with special interest on the temporal concerns of others. It is when the poor, the fatherless, and the afflicted must be sought out in order to be aided and relieved. They are too retiring and modest to press their situation on the attention of others, and they need that others should manifest a generous care in their welfare in order to relieve them. This is not improper interference in their concerns, nor will it be so regarded.

(3) For a similar reason, we should seek the welfare of all others in a spiritual sense. We should seek to arouse the sinner, and lead him to the Saviour. He is blind, and will not come himself; unconcerned, and will not seek salvation; filled with the love of this world, and will not seek a better; devoted to pursuits that will lead him to ruin, and he ought to be apprised of it. It is no more an improper interference in his concerns to apprise him of his condition, and to attempt to lead him to the Saviour, than it is to warn a man in a dark night, who walks on the verge of a precipice, of his peril; or to arouse one from sleep whose house is in flames. In like manner, it is no more meddling with the concerns of another to tell him that there is a glorious heaven which may be his, than it is to apprise a man that there is a mine of golden ore on his farm. It is for the man’s own interest, and it is the office of a friend to remind him of these things. He does a man a favor who tells him that he has a Redeemer, and that there is a heaven to which he may rise; he does his neighbor the greatest possible kindness who apprises him that there is a world of infinite woe, and tells him of an easy way by which he may escape it. The world around is dependant on the church of Christ to be apprised of these truths. The frivolous ones will not warn the fools of their danger; the crowd that presses to the theater or the ballroom will not apprise those who are there that they are in the broad way to hell; and everyone who loves his neighbor, should feel sufficient interest in him to tell him that he may be eternally happy in heaven.

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

The things that are his. Self-love and self-interest are the two great sources of divisions. The Christian religion teaches a contrary doctrine. (Calmet)

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).

Let; most translations do express the causal or rather illative Greek particle, which ours doth here omit as an expletive. However, the apostle doth urge them to the exercise of self-denial, mutual love, and a hearty condescension to one another, from the great example of Jesus Christ, 2Co 8:9; that so the mind which was in Christ may be perceived in us, who, if spiritual, judge all things and have the mind of Christ; being enlightened by the same Spirit, we do judge as he coming in the flesh did: or: Let the same affection be found in you that was really in him, Mat 11:28; Joh 13:15.

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

4. Look not—A self-denying love of the brethren will consider their rights, opinions, claims, wishes, interests, as well as one’s own, and only where it prevails can true unity exist.

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

Look not every man on his own things, but every man also on the things of others. Translate, "looking," as R.V, not making one"s own interest the one only object of life, but regarding also the interests, feelings, wishes, of others. Each man must in a measure look at his own things, the kai implies that; but he must consider others if he is a Christian indeed.

Selfishness.

I SELFISHNESS IS THE ROOT OF SIN. Selfishness is living in and for ourselves. It manifests itself in various aspects.

1. In thought. Self becomes the largest figure in a man"s conception of the universe. The shadow of self lies across everything else. The merits of self are magnified in pride. Vanity craves the admiration of others for one"s self. Self-worship makes a man prejudiced in holding to his own opinions and bigoted in rejecting those of other men.

2. In feeling. Self-love fills a selfish man"s heart. He has no grief at another"s trouble and no pleasure in another"s joy. Instead of feeling as a member of a great body moved by the common pulse of a common life, he is like a solitary cell detached and self-concentrated.

3. In action. Self-will becomes the predominating energy and self-seeking the prevailing motive. In its extreme development this becomes positive cruelty a pursuit of one"s own pleasure through the pain of others. Now, all this is sinful in the sight of God and man, and frightfully injurious to society. War, crime, intemperance, etc., all spring from some form of selfishness.

II CHRISTIANITY REQUIRES THE ERADICATION OF SELFISHNESS, So long as a man thinks only of himself he has not learnt what the gospel means. He may be seeking what he calls his spiritual welfare escape from hell, a happy future, or peace here. But all this is selfish. Selfishness in every respect must be uprooted in order that the true Christian life may be established.

1. In thought. This is essential to repentance. Humility and confession of sin are necessary before we can even enter the kingdom of heaven.

2. In feeling. Love to Christ, not the saving of our own souls, is the great motive that should inspire us. Love to our fellow-men, not personal comfort, is the spirit that should pervade our lives. We are only Christian in so far as we follow Christ. And Christ denied himself and "went about doing good." All pretensions of saintly devotion count just for nothing, or for worse than nothing, for hypocrisy, so long as the self sits enthroned in our hearts.

3. In action. Faith pre-supposes self-abnegation; it is the surrender of ourselves to another. It takes two forms

(1) submission of our souls to the will of God in reliance upon his grace in Christ as our Savior; and

(2) obedience of our lives to the will of God in loyal service to Christ as our Master. W.F.A.

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

Aim not every one at his own things - Only. If so, ye have not bowels of mercies.

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

The apostle here, dissuadeth from another sin, which is very destructive of unity and peace, of concord and love; and that is, the sin of inordinate self-love, whereby we regard only our own honour and profit, wholly neglecting the concerns of others. Look not every man on his own things; that is, his own provate advantage only or chiefly, but take care of the things which tend to the advantage of others.

Not but that a Christian may and ought to look at his own things, but not wholly: our regard must extend further than ourselves, and our own things; we must look on the things of others also; we must be as just and true to another’s reputation as to our own, and regard both the honour and profit of our neighbour as well as our own: and where Christians are of this public spirit and temper, it contributes much, very much, towards the preserving and maintaining of unity and peace among them.

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

4. Look not every man on his own things. Do not look out for your own interests alone, but for the interests of others rather than your own.

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.

4. ἕκαστοι (first occurrence). So ABG2, 17, vulg, Bas Ambr. אCD2K2LP, most cursives, goth syr (pesh and harkl), Hilar Victorin ἕκαστος. All recent editors (but Wordsw) ἕκαστοι. But the evidence for ἕκαστος is considerable.

σκοποῦντες. So אABCD2G2P, several cursives, vulg goth, Basil and some fathers. L, most cursives, Chrys Theodoret Damasc σκοπεῖτε. K, 73, syr (pesh and harkl), Theophylact and some fathers, σκοπείτω. All editors σκοποῦντες.

ἕκαστοι (second occurrence). So אBCD2, 17, a few other cursives, Victorin. KL, most cursives, syr (pesh and harkl), Chrys Theodoret Damasc ἕκαστος. All recent editors ἕκαστοι.

4. ἕκαστοι σκοποῦντες. On the reading, see critical note. The “look” is the look of sympathy, kindly interest, self-forgetful (μὴ τὰ ἑαυτῶν) co-operation. This short verse is a far-reaching lesson in Christian ethics.

ἕκαστοι … ἕκαστοι. The plural suggests the individuality rather of groups than of persons. We may almost render “each circle.” If the Philippians tended to gather in cliques this phrase would have a special point.

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.

4. ἕκαστοι σκοποῦντες—ἕκαστοι:

1st εκαστοι, as ABFG 17, Vulg.; א CDKLP, Goth., Cop., Arm., Syr.utr, read εκαστος, WH. marg. 2d εκαστοι, as א ABCvi Dgr P 17, 31, 47, Cop.; KL, Goth., Syr.utr, Arm., read εκαστος.

For σκοποῦντες with a few Fath. reads σκοπειτε.

σκοποῦντες: ‘looking.’ For this use of the participle instead of the imperative, comp. Rom 12:9; Heb 13:5. It forms an expansion of the previous words. Σκοπεῖν is ‘to look attentively’; to fix the attention upon a thing with an interest in it. (See Rom 16:17; 2Co 4:18; Gal 6:1; Php 3:17.) Hence, often, ‘to aim at.’ (Comp. σκοπὸν, 3:14.) Schmidt defines: “to direct one’s attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfil towards it. Also to have an eye to with a view of forming a right judgment” (Synon. 11, 12).

ἀλλὰ καὶ: Καὶ, ‘also,’ is inserted because Paul would not have it understood that one is to pay no attention to his own affairs.

א* Act_17 join 2d εκαστοι with τουτ. φρον. following. The previous sentence would therefore end with ετερων.

Humility is urged because it is necessary to concord, as κενοδοξία is fatal to concord. For the supreme example and illustration of this virtue, the readers are now pointed to Jesus Christ. (Comp. Rom 15:3; 2Co 8:9; 1Pe 2:21, and the striking parallel in Clem. ad Cor. xvi.)

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

Look [σκοπουντες] . Attentively : fixing the attention upon, with desire for or interest in. So Rom 16:17; Phi 3:17; 2Co 4:18. Hence often to aim at; compare skopov the mark, ch. 3 14. The participles esteeming and looking are used with the force of imperatives. See on Col 3:16.

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