Matthew Poole and continuators on Philippians 2:3

3 Let nothing be done through strife or vain-glory , but in lowliness of mind let each esteem other better then themselves .

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

Intimating, they should by no means indulge an inordinate affection to strive and quarrel with one another, provoking each other by an ambitious emulation to cross or excell others. This arguing a carnal temper opposite to true Christianity, Rom. 2.8. v. 14. Gal. 5.16, 24, 26. being the very bane of true Christian Concord, Rom. 13.13. Iam. 3.16. and destructive to Faith, Ioh. 5.44. 2 Cor. 12.20.

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. 1 Pet. 5.5. as the Apostle himself gave example. 1 Cor. 15.8, 9. Q. If any say, How is this consistant with what the Apostle writes to them to think of praise and good report, ch. 4.8. and of himself not a whit, and nothing behind the very chiefest Apostles? 2 Cor. 11.5. &. 12.11. and farther, 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. 1 Pet. 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 (2 Cor. 10.8.) to mention, being as it were, compell'd to it, by the ingratitude of some of them at Corinth who had been influenc'd by the false Apostles, 2 Cor. 12.5.6. yet you may see there, he doth not glory of himself, or his Person, but acknowledge his infi[illegible: 1 letter]mities, 2 Cor. 11.30. and that unfeignedly, speak the truth, every where, 2 Cor. 12.6. which he makes evident to them from the nature of the thing it self, 2 Cor. 10.12, 13, 15, 16. & 12.12. appealing to God, as witness in the case, 2 Cor. 11.31. referring all the glorying they put him upon, to the Grace of God through Christ, 1 Cor. 15.10. 2 Cor. 11.31. when they had cast contempt on his Ministry, 2 Cor. 10.10, 11, 12, 13, 18. So that in respect of gifts and external Privileges, wherein are distinction of Superiours and Inferiours, ch. 3.4. he doth not urge that every Christian should prefer every other to himself, wherein 'tis evident there is a real difference: but in respect of the Persons the honesty and piety of others in God's sight (le[illegible: 1 letter]t a Man by thinking himself something when he is nothing, should deceive himself, Gal. 6.3.) Sith in his Judgment they may be endow'd with some hidden quality, we know not of, and be accepted with him. Hence (3.) Our Estimation and preference of others to our selves who as Christian Brethren are oblig'd 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 preheminence in all things: but as to this, that a Man may think there is some defect in himsef, which it may be is not in another; or with a suspension perhaps he is not better in truth; but considering mine heart is deceitfull, and possibly he may be more without guile, I judge it not meet to prefer my self 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 answerable to his profession; 'tis safe for me to prefer him who may have some good Latent which I have not, and whereupon he is to be esteemed by me. Wherefore (4.) The right management of the duty which the Apostle calls for to preserve Unanimity, depends upon a right and due Estimation of God's divers gifts and Graces which flow from the same Spirit, 1 Cor. 12.4. and an humble sense of our own infirmities: so that however one Christian may excell with some singular endowments: yet he ought to think they were not bestow'd upon him, that he should be puff'd up, or value himself above what is meet upon that account before God, being he hath receiv'd them of God, 1. Cor. 4.7. but judge himself for his own defectiveness and faultiness; which will aford himself matter of abasement and humility; when yet with respect to others, whose hearts he knows not, he in charity thinketh the best, 1 Cor. 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 them 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, 1 Cor. 10.24. & 13.5. not as if he did dissallow providing for their own, 1 Tim. 5.8. or studying to be quiet, and doeing their own business, 1 Thess. 4.11. but that every member of Christ, whiles he considers his own Gifts, Graces, honour and advantage, would remember that he is not born onely 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 usefull, knowing that members should have the same care one for another, 1 Cor. 12.24, to 28.