Philippians 2:3

3. Let nothing be done--The italicized words are not in the Greek. Perhaps the ellipsis had better be supplied from the Greek (Php 2:2), "Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," see on Php 1:16). It is the thought which characterizes the action as good or bad before God. lowliness of mind--The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this respect on a level. The man "lowly of mind" as to his spiritual life is independent of men, and free from all slavish feeling, while sensible of his continual dependence on God. Still it INDIRECTLY affects his behavior toward his fellow men; for, conscious of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others (Ep 4:2; Col 3:12) [Neander]. let each esteem--Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 3. Let nothing be done through strife. With a spirit of contention. This command forbids us to do anything, or attempt anything, as the mere result of strife. This is not the principle from which we are to act, or by which we are to be governed. We are to form no plan, and aim at no object, which is to be secured in this way. The command prohibits all attempts to secure anything over others by mere physical strength, or by superiority of intellect or numbers, or as the result of dark schemes and plans formed by rivalry, or by the indulgence of angry passions, or with the spirit of ambition. We are not to attempt to do anything merely by outstripping others, or by showing that we have more talent, courage, or zeal. What we do is to be by principle, and with a desire to maintain the truth, and to glorify God. And yet how often is this rule violated! How often do Christian denominations attempt to outstrip each other, and to see which shall be the greatest! How often do ministers preach with no better aim! How often do we attempt to outdo others in dress, and in the splendour of furniture and equipage! 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. Comp. 2Cor 9:2-4.

Or vainglory. The word here used --κενοδοζια kenodoxia, occurs nowhere else in the New Testament, though the adjective--κενοδοξος kenedoxos, occurs once in Gall 5:26. Gall 5:26. It means, properly, empty pride, or glory, and is descriptive of vain and hollow parade and show. Suidas renders it, "any vain opinion about one's self"--ματαιατιςπερι εαυτουοιησις. The idea seems to be that of mere self-esteem; a mere desire to honour 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, if 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 witch 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 here used is the same which is rendered humility in Acts 20:19, Col 2:18,23; 1Pet 5:5; humbleness in Col 3:12; and lowliness in Eph 4:2; Php 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. Comp. 1Pet 5:5. This is one of the effects produced by true humility, and it naturally exists in every truly modest mind. The reasons are these:

(1.) 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-- 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 fitted eminently to produce. A truly pious man will be always, therefore, an humble man, and will wish that others should be preferred in office and honour 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. 1Cor 7:21.

(d) "nothing be done" Gall 5:26, Jas 3:14 (a) "each esteem" 1Pet 5:5

Albert Barnes, 1834 · public domain

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

Adam Clarke, 1831 · public domain