Exegetical and Hermeneutical Commentary of Philippians 2:3
[Let] nothing [be done] through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – kenodoxia occurs nowhere else in the New Testament, though the adjective – 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 – mataia tis peri eautou oiesis. 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.
Fuente: Albert Barnes’ Notes on the Bible
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 , 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Let nothingbe done The italicized words are not inthe Greek. Perhaps the ellipsis had better be supplied fromthe Greek (Php 2:2),”Thinking nothing in the way of strife” (or rather,”factious intrigue,” “self-seeking,” see on Php1:16). It is the thought which characterizes the action asgood or bad before God.
lowliness of mindThedirect relation of this grace is to God alone; it is the senseof dependence of the creature on the Creator as such, and it placesall created beings in this respect on a level. The man “lowly ofmind” as to his spiritual life is independent of men, and freefrom all slavish feeling, while sensible of his continual dependenceon God. Still it INDIRECTLYaffects his behavior toward his fellow men; for, conscious of hisentire dependence on God for all his abilities, even as they aredependent on God for theirs, he will not pride himself on hisabilities, or exalt self in his conduct toward others (Eph 4:2;Col 3:12) [NEANDER].
let each esteemTranslateas Greek, “esteeming each other superior to yourselves.“Instead of fixing your eyes on those points in which you excel, fixthem on those in which your neighbor excels you: this is true”humility.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[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, 3Jo 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.
Fuente: John Gill’s Exposition of the Entire Bible
Through vainglory ( ). Late word, only here in N.T., from (, , Ga 5:26, only here in N.T.), empty pride.
In lowliness of mind ( ). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Col 2:18; Col 2:23. One of the words, like (Mt 11:29) and (1Pe 3:8, here alone in N.T.) that Christianity has ennobled and dignified (Ac 20:19).
Better than himself ( ). Present active participle of in intransitive sense to excel or surpass with the ablative, “excelling themselves.” See Ro 12:10.
Fuente: Robertson’s Word Pictures in the New Testament
Let nothing be done [] . Rev., doing nothing. The Greek is simply nothing, depending either, as A. V. and Rev., on the verb to do understood, or on thinking [] 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 [ ] . 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 [] . 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 [] . See on Mt 11:29.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let nothing be done through strife or vainglory” (meden kat’ eritheian mede kata kenodoksian) “Let not one thing be done by way of contentious rivalry or vainglory.” To do a good thing in a bad spirit is hurtful. The spirit of egotism, conceit, boastfulness, and fleshly pride, so prevalent in intensely earnest, enthusiastic, and zealous people, in its tendency of self-exaltation, is debasing and to be avoided Gal 5:26; Jas 3:14.
2) “But in lowliness of mind” (alla te tapeinophrosune) “But in humility of spirit.” Impious self-exaltation is in conflict with the spirit of humility exemplified by Jesus Christ and to be desired in the lives of children of God. Both faction (strife) and vainglory are contradictory to the mind or disposition of, God, 1Pe 5:5; Eph 5:21.
3) “Let each esteem other better than themselves” (allelous egoumenoi huperechontas heauton) “Let each one deem another above himself,” or others above themselves. Humility and self-debasement are steps to divine exaltation. Self-esteem, conceit, and egotism hinder Christian’s better influence, 1Co 13:5.
Fuente: Garner-Howes Baptist Commentary
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 (98) in the direction from which it has entered. Vain-glory (99) 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. (100) 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, (101) “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.
(98) “ Sans pouuoir estre arrestee;” — “Without being capable of being arrested.”
(99) Κενοδόξοι persons whose object is to acquire power, and who, if they see others superior to themselves, are offended. (Gal 5:26.) This κενοδοξία vain-glory, produces contentions of all kinds; and it produces this evil besides, that persons who have gone wrong, and who might have been restored to truth and virtue by humble, friendly admonition, are often, by the interference of vain-glorious, ostentatious instructors, confirmed in error and vice.” — Storr. See Biblical Cabinet, vol. 40, p. 132, note. — Ed.
(100) “ Est le sufflet qui allume toutes contentions;” — “Is the bellows that kindles up all strifes.”
(101) “ Comme quelqu’vn a dit anciennement;” — “As some one has said anciently.”
Fuente: Calvin’s Complete Commentary
(3) This verse expresses the negative result of this unity of soulthat nothing will be done in strife, that is, factiousness (the word used in Php. 1:17), or vainglorynothing, 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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself,’
Here indeed is the heart of the matter, ‘faction’ and ‘vainglory’ (empty glory). We need to recognise that raising points of disagreement and having a high opinion of ourselves, and of our own ideas and interpretations, is acting contrary to God’s will and pleasure. What we should rather concentrate on is being lowly in mind, and counting others as better than ourselves, recognising that in eternity their interpretations may well be seen as equally valid (or invalid) as our own.
This will also result in our not seeking our own self-advancement, while always being ready to assist in any way, not in order to be praised, but so as to serve others. Many of the ills of the church through the ages were the result of men who thrust themselves into positions of authority in the church before they had developed sufficiently to be suitable for it. The consequence was that the church became man-ruled, rather then being ruled by the Holy Spirit. (Note how, as we have already seen, in the opening to the letter the leaders were seen as simply a part of the whole church, not as lords over it).
Being ‘lowly in mind’ (in Mat 5:3 ‘poor in spirit’) was not something that the Greeks admired. Their view was that you were to stand up for yourself and not allow yourself to be trodden on. But the Christian distinguishes between standing up for the truth of the Gospel and standing up for oneself. In the one case he is valiant for truth. In the other his thought is always on what is for the benefit of the other, and not on what is for his own benefit, because he has the mind of Christ (see Mat 11:28-30; Mar 10:45; Luk 22:27).
Fuente: Commentary Series on the Bible by Peter Pett
Php 2:3. In lowliness of mind, &c. Though Christians of eminent gifts and graces may, and cannot but account their attainments to be superior to others of the lower class, as the Apostle speaks of his own gifts and labours; yet, like him, they ought to be humble in ascribing no glory to themselves, but all to the grace of God (compare 1Co 15:9-10 and 2Co 12:11.). And, with respect to true religion, love should teach them to hope that there may be something abundantly more excellent in the hearts of other believers than they find in their own, who, on one account or another, are apt to think their own worse than others; because, the more they know themselves, the more they see of the defects of their own heartsmore than it is possible for them to see of the hearts of others whose conversation is such as becomes the gospel of Christ. See Mat 20:26-28 and compare Rom 12:10. 1Pe 5:5. The Apostle in the former verse exhorts the Philippians to be at peace and unity among themselves: in this, like a wise physician, he searches to the bottom of the evil which he would cure; and well knowing that pride and vain-glory are the perpetual sources of strife and contention, he exhorts them to fly from those evils, pressesthemtolowlinessof mind, and admonishes them not to overvalue themselves, nor undervalue others; but to practise humility towards each other.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 2:3 f. . .] sc. (not , Erasmus, Luther, Beza, Camerarius, Storr, am Ende, Rheinwald, Flatt, van Hengel, and others); so that, accordingly, what was excluded by the previous requirement , is here described. To take, as in Gal 5:13 , as a prohibition by itself , without dependence on (see on Gal. l.c. ), as J. B. Lightfoot does, is inappropriate, because the following participial antithesis discloses the dependence of the . . . on the previous participle; hence also Hofmann’s view, that there is an intentional leaving the verb open , cannot be admitted. Hoelemann combines it with ., and takes as neutiquam; but incorrectly, for . . . . affirms the esteeming others better than oneself , which, therefore, cannot take place in a factious ( , see on Phi 1:17 ) or in a vainglorious ( ) way. The 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. ). Hoelemann erroneously refers . to ., so that it “ excellentiae designet praesidium ,” a view which the very position of the words should have warned him not to adopt.
] 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 .
Phi 2:4 . .] The humble mind just indicated cannot exist together with selfishness , which has its own interests in view. See instances of , to be mindful of any one’s interests, in Herod. i. 8; Plat. Phaedr . p. 232 D; Thuc. vi. 12. 2; Eur. Supp . 302. Comp. Lucian, Prom . 14: . The opposite of . may be seen in Mal 4:5Mal 4:5 : . Comp. , 1Co 10:24 ; 1Co 10:33 ; 1Co 13:5 ; Phi 2:21 , where 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. Mller), which, after the comprehensive . . . ., would yield a very insipid limitation, and one not justified by the context.
] 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.
. . .] 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 must have been omitted (1Co 10:24 ). Comp. Soph. Aj . 1292 (1313): ; and see Fritzsche, ad Marc . p. 788; Winer, p. 463 f. [E. T. 624]. The second might have been dispensed with; it is, however, an earnest repetition.
The influences disturbing unity in Philippi, disclosed in Phi 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 (Rom 14 ) and Corinth (1Co 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. Phi 2:12 ; Phi 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 (Phi 1:27 , Phi 2:2 f., Phi 3:15 , Phi 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 one’s own that is forbidden, as if stood along with it. What Hofmann at the same time deduces from the reading (before ), which he follows, as distinguished from the subsequent (with a here wholly irrelevant comparison of Plat. Apol . p. 39 A), is sophistical, and falls, moreover, with the reading itself.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2144
ESTEEMING OTHERS ABOVE OURSELVES
Php 2:3. In lowliness of mind let each esteem other better than themselves.
IT is a common and universally approved saying, that the tree may be known by its fruit. Now we would have the Gospel brought to this test: and we are willing that it should be accepted or rejected, according to the issue of this trial. That good things have been spoken by uninspired men on the subject of humility, we readily admit: for modesty, and a deference to the sentiments of others, necessarily commend themselves to the judgment of every considerate mind. But we apprehend that the precept before us is peculiar to Christianity; and, as a maxim in morals, it stands unrivalled in the whole world. In support of this injunction, I will endeavour to shew,
I.
Its import
Certainly it must be understood with some kind of qualification and exception: for it can never be meant, that a philosopher is to esteem an illiterate peasant wiser than himself; or that a man of strict morals is to regard a notorious drunkard or libertine as more holy than himself. We can never be required to entertain sentiments so entirely repugnant to truth and fact. We must suppose some kind of parity between the persons so compared; namely, that both of them profess a regard for God, and both maintain a measure of consistency in their outward conduct. But where there is nothing outward and visible to contradict the sentiment, there it should be entertained; and we each should conceive of others as better than ourselves:
1.
As more pure in their principle
[We should give persona credit for sincerity in what they profess; and not, without the strongest evidence, accuse them of hypocrisy. But every man that is acquainted with his own heart has seen in himself a sad mixture of motive, which he cannot but acknowledge before the heart-searching God; and, consequently, he will do well to regard himself as inferior to those whom he cannot convict of any guile, in comparison of what he knows to have existed and operated within his own bosom.]
2.
As more consistent in their practice
[Of his own inconsistencies, who amongst us has not reason to complain? Who, for one deviation which he sees in others, may not discern a great many in himself? We are not at liberty to indulge all manner of evil surmises, in order to reduce others to a level with ourselves; but should put ourselves below others, in proportion as we appear to have fallen short of the measure of their attainments.]
3.
As more advanced in proportion to the advantages they have enjoyed
[We all are responsible for the advantages that have been vouchsafed unto us: To whom much has been given, of them will the more be required. Now, of the opportunities with which we have been favoured, we must be conscious; and respecting the length of time that we have professed to seek after God, we must be sensible: but, in reference to others, we must be comparatively ignorant: and therefore, even if, in point of attainment, we appear to stand on a par with them, we ought to take a lower place than they, because, from the superiority of our advantages, we ought to have been advanced far beyond them.]
Though, in explaining the import of this injunction, I have in some measure anticipated my second head, yet I will proceed more fully to point out,
II.
Its reasonableness
The reasonableness of it appears from this, that we know incomparably more concerning ourselves, than we do, or can do, respecting others. We know more of our own,
1.
Motives
[There are workings of mind, of which even we ourselves are scarcely sensible; and which, whilst they appear good at the time, we find afterwards to have been evil. The two Apostles who would have called fire from heaven to consume a Samaritan village gave themselves credit for a holy and becoming zeal; whilst, in fact, they were actuated by pride and revenge: our blessed Lord told them, that they knew not what spirit they were of. In examining our own hearts, we shall find, that, on different occasions, there has been much amiss in relation to our motives, where our actions have appeared most excellent and praiseworthy: but of the motives of others we could judge only by the actions themselves: and therefore it is but reasonable that we should account others, of whom we know no evil, better than ourselves, who have been conscious of much that has been contrary to the mind of God. The mixtures which we have discovered in ourselves of pride and vain-glory, of self-seeking and self-complacency, and of many other hidden abominations, should make us ever to lie low both before God and man.]
2.
Exertions
[We cannot but blush and be ashamed when we look back upon the sloth and indolence which we have indulged, especially when engaged in holy exercises. How slight has been our application, when reading the word of God! How languid our frame, when drawing nigh to him at the throne of grace; our confessions being destitute of all contrition; our prayers, of fervour; our thanksgivings, of gratitude! In the house of God, how have our minds wandered to the very ends of the earth; yes, and sometimes too, perhaps, been filled with all evil, when we have professed to have been engaged in the service of our God! In short, we cannot but be conscious, that we have but too often trifled with God and our own souls, when we should have been running as in a race, and striving, as in a contest, for our very lives. But in reference to others, we know not these things: and therefore it is in the highest degree reasonable that we should prefer them in honour before ourselves [Note: Rom 12:10.]]
3.
Advantages
[We have been conscious of the strivings of Gods Spirit within our own souls; whilst respecting the experience of others we know nothing. The inward fears that have been excited in us, and the hopes we have cherished, and the consolations that have been imparted to us; the assistances, too, that we have received from Almighty God for the subjugation of our lusts, and the renovation of our souls; the discoveries, also, which have been given us of Christ, and of the great mystery of redemption; these, and a thousand other blessings which have been vouchsafed to us for the furthering of our spiritual welfare, should have been productive of a suitable and correspondent advancement in the divine life. But how little have we availed ourselves of them, and profited by them! The knowledge of this may well humble us in the dust. But, respecting other persons, we are altogether in the dark, as to their advantages, or their improvement of them: and therefore we should take the lowest place, as that which properly belongs to us, on account of our great unprofitableness.]
4.
Defects
[What know we respecting the corruptions of others, in comparison of our own? Who does not blush at the recollection of much which has passed within him, which, if known to man as it is known to God, would render him an object of pity or contempt? Who does not see, in his own temper, and spirit, and conduct, there has been abundant occasion for shame and contrition before God? But we know but little of these things in relation to others, and therefore in reason are bound to esteem them better than ourselves.]
Not to dwell any longer on the reasonableness of this injunction, I will pass on to mark,
III.
Its excellency
Suppose it to be obeyed; and then behold its influence,
1.
On societies
[It cannot have escaped our notice, how much evil arises, in the world, and in the Church, from a proud, envious, self-exalting spirit. Whence come wars between nations, and strife and contentions between neighbours, but from the lusts that war in our members, even from a desire to advance ourselves at the expense of others? Strife and vain-glory are, in my text, put in immediate contrast with the lowliness of mind which is there recommended. Suppose that all were actuated by the spirit of which we have been speaking; the little offences which occur would be scarcely noticed as worthy of a thought: a charitable construction would be put upon the motives of others, and the wounds inflicted by them would be healed in a moment. Verily, there would be nothing but love and harmony, where now exists nothing but animosity and discord [Note: Eph 4:2-3.].]
2.
On our own soul
[O! if pride were mortified, and self-love were put away, and charity were exercised, and the soul were humbled under a sense of its own unworthiness; how many sources of pain would be cut off! how many fountains of holy pleasure would be opened to us! The trials of life, whether from God or man, would be as nothing to us; because they would appear infinitely less than our desert, and would be regarded as medicines to heal the sickness of our souls. On the other hand, our mercies, how unmerited would they appear; and what admiring and adoring gratitude would they excite within us! Every little attention from man, instead of operating to foster our vanity, would abase us rather as unworthy of such love, and stimulate us to make to him every return in our power. The whole of our frame would resemble that of the Lord Jesus Christ, whose meekness and lowliness were alike conspicuous, amidst the acclamations of friends, and the assaults of the most envenomed enemies.]
3.
On the interest of religion in the world
[The world are eagle-eyed in spying out the faults of those who profess religion: and when they see a vain, conceited, talkative, obtrusive, uncharitable professor, they despise him in their very souls. And truly he deserves to be despised; for he stinks in the nostrils of God himself [Note: Isa 65:5.]. But the world do wrong in identifying these dispositions with religion: for religion disclaims them utterly, and altogether condemns them. On the other hand, they cannot but admire in their hearts the man who is of a meek and humble mind. True, they will not love him, because they hate the light which such a character reflects: but they have an inward conviction that he is right; and a wish, that, though they live not his life, they may die his death. They know, in their souls, that God approves such characters, and that he will distinguish them with his favour, both here [Note: 1Pe 5:5.], and in the eternal world [Note: Luk 18:14.]. They see in such characters religion adorned and honoured [Note: 1Pe 3:4.]. Would you then, brethren, recommend religion, cultivate this spirit, and account yourselves the lowest of all and the least of all [Note: 1Co 15:9.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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, and : if these men could be cast out of men’s hearts, great hopes there were, , 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] , 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 ( , , Suidas), but by means of humility of mind (article either generic or possessive: in the latter case assuming as a Christian grace which you possess. The dative is either modal (ch. Phi 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, , Hom. Od. i. 164, ) regarding (cf. both for expressions and sense, Herod. i. 8, , : Thuc. vi. 12, ) 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 shews that that first is to be taken with some allowance, for by our very nature, each man must in some measure). On the nature of the strife in the Philippian church, as shewn by the exhortations here, see Prolegg. ii. 7.
Fuente: Henry Alford’s Greek Testament
Phi 2:3 . . Probably, sc. , , although no addition is necessary. This is the prevalent thought in the Apostle’s mind. . It is no wonder that Paul should warn against this danger, seeing it was one of his most grievous vexations at Rome. . Read with best authorities (see crit. note). . Only here in N.T. Three times in LXX. Combined with and . 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. . The construction seems exactly parallel to Rom 11:20 , = “on account of,” “by reason of”. Perhaps the article emphasises the generic idea (so Myr [90] ). 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 .
Fuente: The Expositors Greek Testament by Robertson
nothing. Greek medeis.
through = according to. App-104.
strife. Greek. eritheia. See Php 1:16.
vainglory. Greek. kenodoxia. Only here.
in = by. No preposition. Dative case.
lowliness of mind. Greek. tapeinophrosune. See Act 20:19.
let each, &c. = reckoning one another.
better. Greek. huperecho, See Rom 13:1.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] -, 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 (, , Suidas), but by means of humility of mind (article either generic or possessive: in the latter case assuming as a Christian grace which you possess. The dative is either modal (ch. Php 1:18. Rom 4:20), or instrumental, or more properly perhaps, causal: see Ellicotts 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, ,-Hom. Od. i. 164, ) regarding (cf. both for expressions and sense, Herod. i. 8, , : Thuc. vi. 12, ) 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 shews that that first is to be taken with some allowance, for by our very nature, each man must in some measure). On the nature of the strife in the Philippian church, as shewn by the exhortations here, see Prolegg. ii. 7.
Fuente: The Greek Testament
Php 2:3. , nothing) viz. mind or think, do.-, strife) which has no anxiety to please others.-, desire of vainglory) which is too anxious to please others.-, superior) in point of right and in endowments. That may be done not only externally, but by true humility, , 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.
Fuente: Gnomon of the New Testament
Php 2:3
Php 2:3
doing nothing through faction-[A factious man is one who seeks by unscrupulous and subversive methods to gain his own ends. He is active in promoting factions and dissensions. There is no greater foe to unity than this spirit It causes men to take sides on any question and mars their oneness of aim. The moment a man falls into a factious temper and thinks so much of promoting his own selfish ends, and makes it his chief business to object and find fault, he becomes an dement of discord to every one with whom he may be identified. If there is to be any real unity of mind and heart, the factious spirit must be crucified.]
or through vainglory,-This is the desire to triumph one over another. Men sometimes become excited one against another, so that one opposes a thing because the other favors it. They form parties, and act from party feeling. Such a state of mind is condemned here, and in every letter written by the Spirit of God to the churches.
but in lowliness of mind each counting other better than himself;-So far from pursuing this course, let each cultivate a meek and lowly mind as to himself and learn to esteem the virtues and good qualities of others.
[The Greek word here translated lowliness of mind is also translated humility (Col 3:12), and lowliness (Eph 4:2). In the two cases, just mentioned, where the word occurs it comes before meekness and long-suffering, showing that it is only by a wise and lowly estimate of ourselves that we come to know what is due to others. Humility, then, describes the spirit of one who has come to the knowledge of himself in relation to God, and it is, therefore, primarily a Christian grace and not a social virtue. There is no trace in it of the weakness associated with the term in pagan literature. On the contrary, it is the badge of the strong, the first test of a truly great man. For it was the one specific virtue and quality which above all others explains the work and character of Christ, our Savior, who humbled himself, becoming obedient even unto death. It was the special creation of Christ himself; it was he who brought the new spirit into the world and illustrated it in his own person because he was meek and lowly in heart. (Mat 11:29).]
Fuente: Old and New Testaments Restoration Commentary
nothing: Phi 2:14, Phi 1:15, Phi 1:16, Pro 13:10, Rom 13:13, 1Co 3:3, 2Co 12:20, Gal 5:15, Gal 5:20, Gal 5:21, Gal 5:26, Col 3:8, 1Ti 6:4, Jam 3:14-16, Jam 4:5, Jam 4:6, 1Pe 2:1, 1Pe 2:2
but: Luk 14:7-11, Luk 18:14, Rom 12:10, 1Co 15:9, Eph 4:2, Eph 5:21, 1Pe 5:5
Reciprocal: Num 11:29 – Enviest Num 12:2 – hath he not Num 16:10 – and seek Jdg 8:2 – What Jdg 8:3 – God Rth 2:13 – not like 2Sa 19:43 – our advice Pro 25:27 – so Son 4:1 – thou hast Mat 18:1 – Who Mat 20:24 – they Mat 21:5 – meek Mat 23:5 – all Mat 26:33 – yet Mar 9:34 – they had Mar 10:41 – they Luk 1:43 – whence Luk 9:46 – General Luk 11:43 – for Luk 20:46 – which Luk 22:24 – General Joh 5:44 – which Joh 7:18 – that speaketh Act 5:2 – laid Act 7:26 – ye are Rom 12:3 – not to Rom 12:16 – of the 1Co 12:16 – is it 1Co 13:3 – though I give 1Co 13:5 – seeketh Eph 3:8 – who am Phi 4:2 – that 2Ti 2:24 – must 1Pe 2:17 – Honour 3Jo 1:9 – who loveth
Fuente: The Treasury of Scripture Knowledge
AGAINST CONTROVERSY
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.
Php 2:3-4
I. There are two great notes in St. Pauls Epistle to the Philippians:
(a) The note of joy: Rejoice, he is always crying, and this is the more noble because, as you remember, he wrote as a prisoner and as one in chains.
(b) There is the note of love. There is no Epistle in which the fire of love burns more brightly. We can see quite early that it is an anxious love that he has for his Philippian converts.
II. Yet even here it is not all perfect: he has heard of discord and differences; he has noted the growth of party spirit and personal rivalry. We have sometimes seen something of this sort in the modern Church, and indeed this warning of St. Pauls may very well save us from the common danger of idealising the past. St. Paul urges on the converts as a remedy for this the cultivation of the spirit of humility. Let nothing be done in the spirit of strife or vainglory, he says. It is, I think, beyond dispute that we are in need of some such warning. There are not wanting certain signs of the rekindling of party spirit. The English Church, in spite of the service she has done for the nation, has been vexed and troubled by matters of little importance. The time has come when we should concern ourselves more with the things that really matter; that we should throw ourselves heart and soul into the work which Christ has given us to do here in England.
III. It may be well for us to take and hear the words of the Apostle: Let nothing be done in strife or vainglory. He exhorts us to that lowliness of mind so far removed from party spirit and self-assertion. There are two things which will help us here.
(a) Religion will present itself in different fashions to different classes of minds. St. Paul, St. John, and St. James held the same faith, but hardly in the same fashion.
(b) We must consider the incompleteness of our knowledge. Human knowledge widens every year, and the more it widens the more it brings home to us our ignorance.
Rev. H. R. Gamble.
Illustrations
(1) No chain can ever fetter the free spirit:
Stone walls do not a prison make,
Nor iron bars a cage.
Even so one thinks of Bunyan, with his body indeed in Bedford gaol, and with his spirit in the House Beautiful, or treading the Delectable Mountains, for in spite of circumstances he finds more in Christ to make him glad than in the world to make him sad.
(2) I will not rest from mental strife,
Nor shall the sword rest in my hand,
Till have built Jerusalem
In Englands green and pleasant land.
Fuente: Church Pulpit Commentary
(Php 2:3.) – Minding nothing in the spirit of faction and vainglory. The reading is doubtful. Instead of , the Received Text has , which, however, has not the same amount of external authority as .
The apostle here rebukes the passions which are so fatal to union. The best supplement is -not , as so many suppose; the former being more in unison with the train of thought. The common and modal sense of glides sometimes into that of occasion and motive (Winer, 49, d); but here it retains its first signification. It tells how, or after what way, the action of the supplied participle is done. With the first of the nouns, is used-1:17-and presents a different aspect of relation. On the meaning of the first noun, see under Php 1:17. In its connection with , one peculiar aspect of its meaning is brought out, and that is, that it does not signify contention for the love of it, troubling the waters to enjoy the confusion, but such contention as tends and is designed to secure pre-eminence. It is self-seeking-the restless battle to be first, no matter what opposition be encountered, or whose feelings or interests may suffer. occurs only here in the New Testament. Wis 14:14. This self-conceit is silly, indeed, but prejudicial to peace. Inordinate self-display absorbs brother-love. What I think is soundest, what I propose is best, my reasons are irrefragable, and my schemes cannot be impugned; to differ from me is evidence of want of judgment; and to oppose me must be ascribed to consummate folly or unpardonable obstinacy. I must lead; why should not I? all must follow; and why should not they?
-but in humility regarding others as better than themselves. The words are not to be joined to the participle, as dativus excellentiae, or as forming norma judicii, as if the meaning were, Let each regard the other on account of his humility, better than himself. Baumgarten-Crusius thus gives it, and then eulogizes it as ein sinnreicher Spruch. But the position of the words plainly joins them to the participle , and they are a modal dative, not, however, exchangeable with and an accusative, or they may be a dynamical and influential dative, meaning in or under the influence of humility. The article is prefixed to the noun as an abstract term-the virtue of humility. Khner, 485; Middleton, on Greek Article, p. 91. This humility is one of the distinctive features of Christianity, for it rests in absolute dependence upon God for everything. Some of the heathen sages might arrive at its meaning, so far as creaturely relations could teach it. But that meaning is immeasurably deepened by the aspect of a sinner’s relation to a Redeemer, who died for him in his state of utter unworthiness, bestows upon him blessings to which he has no claims, and notwithstanding all his demerits, maintains the spiritual life within him. Ever unworthy, and yet ever receiving, yea, having nothing that he has not received, how lowly the opinion one should ever form of himself! See under Eph 4:2; Col 3:12. This humility, placed here as the contrast to self-seeking and vainglory, was to be the spirit in which they should regard one another. It is the true way of forming an estimate. Humility dispels the self-importance which is continually taking and asserting the measure of its own claims, when it comes into contact with others. The one bids its possessor undervalue all about him; the other bids him prefer them. The motto of the former is-first, either first or nothing; the sentiment of the latter is-less than the least of all saints. The older casuists, and many commentators, refer to the difficulty of forming such an estimate of others. Is it possible to regard all others as superior to ourselves? But the answer is not difficult. Every man that knows his own heart finds, and must find, much in it to give him a low estimate of himself, and he cannot tell what graces may be cherished in the bosoms of those around him; they may be superior to his own. Nor has he any cause to be vain of any gifts conferred on him-What maketh thee to differ? The original gift, and the impulse to cultivate it, are alike from above. Not that any man is to underrate himself, or in any way to conceal his gifts or graces, for he would by such a spurious modesty be contravening the design of the great Benefactor. Non tam stultae humilitatis, said Luther, ut dissimulare velim dona Dei in me collata. Humility is not undue self-depreciation, but may coexist with fervent gratitude for gifts enjoyed, a thorough consciousness of their number and value, and the utmost desire to lay out the ten talents to the utmost possible advantage. But where there is self-assertion or rivalry to secure the chief seat and win applause, then the impulses of such vanity necessarily create alienation and disorder. There is no warrant to make the distinction of Storr, referring strife to the Jew; or of Rheinwald, referring vainglory to the philosophic Gentile.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:3. Strife is an attempt to put oneself ahead of others for the purpose of being pre-eminent. Vainglory is the same as self esteem, which would cause a man to seek the pre-eminence just mentioned. In contrast to all this, the apostle would have his brethren show lowliness of mind, which is the same as humbleness. Instead of considering oneself worthy of special honor, he should think of his brother as being better than himself. That would cause him to push the other person forward instead of seeking to be prominent for his own gratification. (See Rom 12:10.)
Fuente: Combined Bible Commentary
Php 2:3. Do nothing through faction or through vain-glory. There is no verb expressed in the original, but this in such an earnest exhortation is at once supplied. The reading which introduces the two prepositions is to be preferred, and in that form the two distinct evils against which St. Paul is speaking are more clearly noted. He is exhorting to unity, and he knows that there are no greater foes thereto, than that party spirit which causes men to take sides on any question, and mars their oneness of aim, or that empty self-conceit which fills a man with undue esteem for himself, and so makes his self-importance range him in opposition to everybody else. Against both these he warns them. Through a misconception of its derivation, the word rendered faction is constantly in the Authorised Version translated strife. The two Greek words thus connected have nothing to do with one another, and though faction may lead to strife, we can hardly speak of strife as a motive for action in the same way as we do of party spirit or faction.
but in lowliness of mind. That is, act in this spirit, not in the other. Set a low value on yourselves, and to do this he urges further
each esteeming other better than himself. In this way a man will grow willing for Christs sake to range himself ever at the bottom of the list. Thus the beginnings of rivalry will be prevented and vain-glory banished away.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Third, they should view other people as more important than themselves (cf. Php 1:17).
"This is the linchpin that guarantees the success of the Christian community." [Note: Hawthorne, p. 69.]
The popular idea that we should put ourselves first goes all the way back to the Fall. Unsaved people in Paul’s day did not view humility as a virtue any more than most people today do. [Note: Theological Dictionary of the New Testament, s.v. "tareinos [lowly]," et al., by Walter Grundmann, 8 (1972):11-12.] Paul was not advocating an unrealistic view of life. He was not saying we should view everyone as better than ourselves in every way. His point was that we should view others as worthy of more consideration than we give ourselves (cf. Rom 12:10; 1Pe 5:5-6).