Philippians 2:3

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, Philippians 2:14 Romans 2:8 Galatians 5:16,24,26, being the very bane of true Christian concord, Romans 13:13 James 3:16, and destructive to faith, 1 Thessalonians 5:44 2 Corinthians 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, Matthew 11:29 Romans 12:10 Ephesians 4:2, Ephesians 5:21 1 Peter 5:5; as the apostle himself gave example, 1 Corinthians 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, Philippians 4:8, and of himself, not a whit, and nothing, behind the very chiefest apostles? 2 Corinthians 11:5, 2 Corinthians 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, 1 Peter 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 Corinthians 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, 2 Corinthians 12:5,6; yet you may see there, he doth not glory of himself, or his person, but acknowledges his infirmities, 2 Corinthians 11:30, and that unfeignedly, speaking the truth every where, 2 Corinthians 12:6, which he makes evident to them from the nature of the thing itself, 2 Corinthians 10:12,13,15,16 12:12; appealing to God, as witness in the case, 2 Corinthians 11:31, referring all the glorying the, put him upon, to the grace of God through Christ, 1 Corinthians 15:10 2 Corinthians 11:31, when they had cast contempt on his ministry, 2 Corinthians 10:10. So that in respect of gifts and external privileges, wherein are distinctions of superiors and inferiors, Philippians 3:4, he doth not urge that every Christian should prefer every other to himself, wherein it is evident there is a real difference; but in respect of the persons, the honesty and piety of others in God's sight, (lest a man, by thinking himself something when he is nothing, should deceive himself; Galatians 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, Galatians 5:13, is not taken simply, and with an absolute judgment, as if it were necessary to give them the pre-eminence in all things: but, as to this, that a man may think there is some defect in himself, which it may be is not in another; or with a suspense; Perhaps he is not better in truth, but considering my heart is deceitful, and possibly he may be more without guile, I judge it not meet to prefer myself to him God-ward; but seeing mine own black legs, and being bound in love to confess mine own and cover the infirmities of my brother, who labours to walk answerably to his profession, it is safe for me to prefer him, who may have some good latent which I have not, and whereupon he is to be esteemed by me. Wherefore:

4. The right management of the duty which the apostle calls for to preserve unanimity, depends upon a right and due estimation of God's divers gifts and graces which flow from the same Spirit, 1 Corinthians 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, 1 Corinthians 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, 1 Corinthians 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, 1 Corinthians 10:24, 1 Corinthians 13:5; not as if he did disallow providing for their own, 1 Timothy 5:8, or studying to be quiet, and doing their own business, 1 Thessalonians 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, Luke 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, 1 Corinthians 12:24.