Philippians 2:3: in lowliness of mind let each esteem other better

c. 398–404 · John Chrysostom, Homilies on Philippians (In epistulam ad Philippenses homiliae 1-15) 6

Now if the Son were inferior, this were not a sufficient example to lead us to humility. And why? because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be “obedient unto death.” Again, consider what he says after the example, “In lowliness of mind, each counting other better than themselves.” (Philip. ii. 3.) He says, “counting,” for as ye are one in substance, and in the honor which cometh of God, it follows that the matter is one of estimation. Now in the case of those who are greater and lesser, he would not have said “counting,” but honor them that are better than yourselves, as he says in another place, “Obey them that have the rule over you, and submit to them.” (Heb. xiii. 17.) In that instance subjection is the result of the nature of the case, in this of our own judgment. “In lowliness of mind,” he says, “each counting other better than themselves,” as Christ also did.

c. 401 · Augustine of Hippo, Of Holy Virginity (De sancta virginitate) 47

In order, therefore, that each be not puffed up by reason of that, which he sees clearly that he can do, let him humbly consider that he knows not that there is perchance something more excellent which he cannot do, but that some, who neither have nor profess that of which he is lawfully self-conscious, are able to do this, which he himself cannot do. Thus will be kept, not by feigned but by true humility, “In honor preventing one another,” and, “esteeming each the other higher than himself.”

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 161, a. 3, ad 2

Reply to Objection 2: If we set what our neighbor has of God's above that which we have of our own, we cannot incur falsehood. Wherefore a gloss [*St. Augustine, QQ. lxxxiii, qu. 71] on Phil. 2:3, "Esteem others better than themselves," says: "We must not esteem by pretending to esteem; but we should in truth think it possible for another person to have something that is hidden to us and whereby he is better than we are, although our own good whereby we are apparently better than he, be not hidden." Reply to Objection 3: Humility, like other virtues, resides chiefly inwardly in the soul. Consequently a man, by an inward act of the soul, may subject himself to another, without giving the other man an occasion of detriment to his spiritual welfare.

1548 · John Calvin, Commentary on Philippians 2.3

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.

1559 · John Calvin, Institutes of the Christian Religion 3.7.4

Moreover, we see by these words that self-denial has respect partly to men and partly (more especially) to God (sec. 8-10). For when Scripture enjoins us, in regard to our fellow men, to prefer them in honour to ourselves, and sincerely labour to promote their advantages (Rom. 12:10; Phil. 2:3), he gives us commands which our mind is utterly incapable of obeying until its natural feelings are suppressed. For so blindly do we all rush in the direction of self-love, that every one thinks he has a good reason for exalting himself and despising all others in comparison.

1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon LXXXVI. Let the proud be ashamed; for they dealt perversely with me without a

Most men are too great and too good in their own esteem. Self-love representeth ourselves to ourselves in a feigned shape and likeness, much more wise, and holy, and just, than we are; it maketh us loathe other men’s sins rather than our own, to extenuate other men’s gifts and graces and cry up our own; but this should not be: Phil. ii. 3 ‘Let each esteem another better than themselves.’ Humility is content to sit in the meanest place: Eph. iii. 8, ‘Who am the least of all the saints:’ 1 Tim. i. 15, ‘Christ came to save sinners, of whom I am chief.’ We know our own weakness better than others, and they may have secret excellences which we see not.

1770 · John Gill, A Body of Practical Divinity Chapter 14. Of Humility

In a man’s thinking meanly and the worst of himself, and well and the best of others; observing that rule of the apostle’s, “In lowliness of mind let each esteem other better than themselves,” (Phil. 2:3) such an humble saint was the apostle himself, who reckoned himself, “less than the least of all saints, and the chief of sinners;” such an humble soul thinks no good man has such a sinful corrupt heart as he has; or has so much sin dwelling in it: one reason is, because his own sins and corruptions are more known to himself; while those of others lie more out of sight; he thinks every saint has more grace and holiness, more spiritual knowledge and experience than he has, and says with Agur, “that he has not the understanding of a man,” that is, of a good man (Prov. 30:2), whereas, on the contrary, a proud Pharisee thanks God he is not as other men are, “such a great sinner” as others, and says, “Stand by thyself, I am holier than thou” (Luke 18:11; Isa. 65:5).

1834 · Albert Barnes, Notes on the Bible: Philippians 2.3

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.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Philippians 2.3

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 (Eph 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."

1893 · Robert Rainy, The Expositor's Bible: The Epistle to the Philippians Chapter VI. The Mind of Christ

Among Christians each is to be lowly-minded, conscious of his own defects and of his ill-desert. And this is to work in the way of our esteeming others to be better than ourselves. For we are conscious of our own inward and deep defect as we cannot be of any other person's. And it is abundantly possible that others may be better than we are, and safe for us to give full effect to that possibility. It is said, indeed, that we may possibly have conclusive reason to believe that certain other persons, even in Christ's Church, are worse than we are. But, apart from the precariousness of such judgments, it is enough to say it is not for us to proceed on such a judgment or to give effect to it. We all await a higher judgment; until then it becomes us to take heed to our own spirit and walk in lowliness of mind.

1896 · Andrew Murray, Humility: The Beauty of Holiness VI. Humility in Daily Life

The humble man seeks at all times to act up to the rule, 'In honour preferring one another; Servants one of another; Each counting others better than himself; Subjecting yourselves one to another.' The question is often asked, how we can count others better than ourselves, when we see that they are far below us in wisdom and in holiness, in natural gifts, or in grace received. The question proves at once how little we understand what real lowliness of mind is. True humility comes when, in the light of God, we have seen ourselves to be nothing, have consented to part with and cast away self, to let God be all. The soul that has done this, and can say, So have I lost myself in finding Thee, no longer compares itself with others. It has given up forever every thought of self in God's presence; it meets its fellow-men as one who is nothing, and seeks nothing for itself; who is a servant of God, and for His sake a servant of all. A faithful servant may be wiser than the master, and yet retain the true spirit and posture of the servant. The humble man looks upon every, the feeblest and unworthiest, child of God, and honours him and prefers him in honour as the son of a King. The spirit of Him who washed the disciples' feet, makes it a joy to us to be indeed the least, to be servants one of another.

c. 426–429 · John Cassian, Conferences (Conlationes) 16.11

For often it has been proved that what the Apostle says really takes place. “For Satan himself transforms himself into an angel of light,” so that he deceitfully sheds abroad a confusing and foul obscuration of the thoughts instead of the true light of knowledge. And unless these thoughts are received in a humble and gentle heart, and kept for the consideration of some more experienced brother or approved Elder, and when thoroughly sifted by their judgment, either rejected or admitted by us, we shall be sure to venerate in our thoughts an angel of darkness instead of an angel of light, and be smitten with a grievous destruction: an injury which it is impossible for any one to avoid who trusts in his own judgment, unless he becomes a lover and follower of true humility and with all contrition of heart fulfils what the Apostle chiefly prays for: “If then there be any consolation in Christ, if any comfort of love, if any bowels of compassion, fulfil ye my joy, that you be of one mind, having the same love, being of one accord, doing nothing by contention, neither by vainglory; but in humility each esteeming others better than themselves;” and this: “in honour preferring one another,” that each may think more of the knowledge and holiness of his partner, and hold that the better part of true discretion is to be found in the judgment of another rather than in his own.

c. 1550 · Louis of Blois, Spiritual Works The Rule of the Spiritual Life, Chapter VII. We Are to Fight Against Vices by Imitation of the Humility and the Other

Despise none: but put all men above thee, and submit thyself in thy heart to all. For though some may now be wicked, they may yet by the mercy of God become in a moment good and even holy. And it sometimes happens that those who seem imperfect possess some hidden virtues which render them most pleasing to God. Be fully persuaded that there is no sinner, however impious and however wicked, who would not lead a much more holy life than thou dost, if he had received as much grace from God as thou hast. In this way thou wilt think humbly of thyself and wilt easily prefer others to thyself. O that thou mightest attain to such lowliness of mind that thou wouldst submit thyself not only to any man, but to any creature; judging thyself unworthy to see the light and to walk the earth, but meriting that all should revenge upon thee the injuries done to their Creator!

1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 2.4.3

To which purpose, we must be sure, in some sense or other, to think ourselves the worst in every company where we come: one is more learned than I am, another is more prudent, a third more charitable, or less proud. For the humble man observes their good, and reflects only upon his own vileness; or considers the many evils of himself certainly known to himself, and the ill of others but by uncertain report; or he considers that the evils done by another are out of much infirmity or ignorance, but his own sins are against a clearer light, and if the other had so great helps, he would have done more good and less evil; or he remembers, that his old sins before his conversion were greater in the nature of the thing, or in certain circumstances, than the sins of other men.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 17. DIRECTION SIXTH. The Several Pieces of the Whole Armour of God. Second Piece—The

Sometimes, possibly, thou wilt be ready to despise others, and bid them, in thy thoughts, stand off, as not so holy as thyself; this smells of the Pharisee, beware of it. It is the nature of holiness to depress ourselves, and to give our brethren the advantage in measuring their gifts or graces with our own.

1710–1714 · Matthew Henry, Commentary on John 21.15-19

Note, Though we must aim to be better than others, yet we must, in lowliness of mind, esteem others better than ourselves; for we know more evil of ourselves than we do of any of our brethren.

c. 1714 · Joshua Bayes, Commentary on Galatians 6.1-10

Instead therefore of indulging such a vain-glorious humour, which is both destructive of the love and kindness we owe to our fellow-christians and also injurious to ourselves, it would much better become us to accept the apostle's exhortation (Phil. ii. 3), Do nothing through strife nor vain-glory; but in lowliness of mind let each esteem others better than himself. Note, Self-conceit is but self-deceit: as it is inconsistent with that charity we owe to others (for charity vaunteth not itself, is not puffed up, 1 Cor. xiii. 4), so it is a cheat upon ourselves; and there is not a more dangerous cheat in the world than self-deceit.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.6

But he whose heart is under the power of Christian humility, is of a contrary disposition. If the Scriptures are at all to be relied on, such a one is apt to think his attainments in religion to be comparatively mean, and to esteem himself low among the saints, and one of the least of saints. Humility, or true lowliness of mind, disposes persons to think others better than themselves: Phil. 2:3, "In lowliness of mind, let each esteem others better than themselves." Hence they are apt to think the lowest room belongs to them, and their inward disposition naturally leads them to obey that precept of our Savior, Luke 14:10. It is not natural to them to take it upon them to do the part of teachers; but on the contrary, they are disposed to think that they are not the persons, that others are fitter for it than they; as it was with Moses and Jeremiah (Exod. 3:11, Jer. 1:6), though they were such eminent saints, and of great knowledge.

1754 · John Wesley, Explanatory Notes on Romans 12.10

In honour preferring one another - Which you will do, if you habitually consider what is good in others, and what is evil in yourselves.

1834 · Albert Barnes, Notes on the Bible: Philippians 2.30

We should not be disappointed or mortified if others think little of us - if we are not brought into prominent notice among people; Phi 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves? 3. We should be willing to occupy our appropriate place in the church; Phi 2:3. That is true humility; and why should anyone be unwilling to be esteemed just as he ought to be?

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 22.24-30

Let us learn to take pleasure in the prosperity of others, and to be content with the lowest place for ourselves. The rule given to the Philippians should be often before our eyes--"In lowliness of mind let each esteem others better than themselves." The example of John the Baptist is a bright instance of the spirit at which we should aim. He said of our Lord, "He must increase, but I must decrease."

1872 · John Wesley, Sermons on Several Occasions 22

It follows, love “is not puffed up:” It does not incline or suffer any man “to think more highly of himself than he ought to think;” but rather to think soberly: Yea, it humbles the soul unto the dust. It destroys all high conceits, engendering pride; and makes us rejoice to be as nothing, to be little and vile, the lowest of all, the servant of all. They who are “kindly affectioned one to another with brotherly love,” cannot but “in honour prefer one another.” Those who, having the same love, are of one accord, do in lowliness of mind “each esteem other better than themselves.”

1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2281

But in lowliness of mind let each esteem others better than themselves. There is some point in which your friend excels you. Notice that rather than the point in which you excel him!

1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2281

When each one is willing to be least—when everyone desires to place his fellows higher than himself—there is an end to party spirit. Schisms and divisions are all passed away. Now, in order to create lowliness of mind, Paul, under the teaching of the Spirit of God, spoke about the lowliness of Christ. He would have us go down and so he takes us to see our Master going down. He leads us to those steep stairs down which the Lord of Glory took His lowly way and Paul bids us stop while, in the words of our text, he points us to the lowly Christ—"Being found in fashion as a Man, He humbled Himself, and became obedient unto death, even the death of the Cross."

1910 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 56 (1910) 3226

You remember how prettily Bunyan speaks of Christiana and Mercy admiring each other after they had been in the bath—"They could not see that glory, each one on herself, which they could see in each other. Now, therefore, they began to esteem each other better than themselves. 'For you are fairer than I am, said one. And you are more comely than I am,' said another." So should Christians see and admire the work of the Spirit in other Christians and should bless God that there are such gracious men and women in the world! While those who are thus admired should, in their turn, see greater excellence in others than they see in themselves.

c. 1714 · William Harris, Commentary on Colossians 3.12-17

Humbleness of mind, in submission to those above us, and condescension to those below us. There must not only be a humble demeanour, but a humble mind.

c. 1714 · Samuel Rosewell, Commentary on Ephesians 4.2-16

By lowliness we are to understand humility, entertaining mean thoughts of ourselves, which is opposed to pride. By meekness, that excellent disposition of soul which makes men unwilling to provoke others, and not easily to be provoked or offended with their infirmities; and it is opposed to angry resentments and peevishness.

c. 1714 · Samuel Rosewell, Commentary on Ephesians 4.2-16

Only by pride comes contention; only by humility comes love. The more lowly-mindedness the more like-mindedness. We do not walk worthy of the vocation wherewith we are called if we be not meek and lowly of heart: for he by whom we are called, he to whom we are called, was eminent for meekness and lowliness of heart, and has commanded us therein to learn of him.

c. 1714 · William Harris, Commentary on Colossians 3.12-17

Those who are the elect of God, holy and beloved, ought to conduct themselves in every thing as becomes them, and so as not to lose the credit of their holiness, nor the comfort of their being chosen and beloved. It becomes those who are holy towards God to be lowly and loving towards all men.

1771–1772 · George Whitefield, Selected Sermons 44

Put on (as the elect of God) humbleness of mind, and glory, but let it be only in the Lord; for you have nothing but what you have received of God.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Ephesians 4.2-3

2, 3. lowliness—In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench]. meekness—that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifying of His people (2Sa 16:11; compare Ga 6:1; 2Ti 2:25; Tit 3:2). It is only the lowly, humble heart that is also meek (Col 3:12).

1871 · A. R. Fausset, Commentary Critical and Explanatory on Colossians 3.12

humbleness of mind—True "lowliness of mind"; not the mock "humility" of the false teachers (Col 2:23; Eph 4:2, 32).

1872 · John Wesley, Sermons on Several Occasions 74

Lastly: the true members of the Church of Christ “endeavour,” with all possible diligence, with all care and pains, with unwearied patience, (and all will be little enough,) to “keep the unity of the Spirit in the bond of peace;” to preserve inviolate the same spirit of lowliness and meekness, of longsuffering, mutual forbearance, and love; and all these cemented and knit together by that sacred tie, — the peace of God filling the heart.

1890 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 36 (1890) 2132

Point me to a word of our Lord's in which He scolded and tyrannized and overrode any man! He was meek and lowly, even He, the Lord of All—what ought we to be who are not worthy to loose the laces of His shoes? Permit me to say to any dear Brother or Sister who has not a very tender nature—who is naturally hard and rasping, "Put on the Lord Jesus Christ," my Brother, my Sister—and make not provision for that unfeeling nature of yours! Endeavor to be lowly in mind that you may be gentle in spirit.

1900 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 46 (1900) 2679

Humbleness of mind. Do not try to be a big man. He who thinks himself big has not yet learned the true spirit of Christianity. Especially towards those who are sorrowful and sad, be pitiful, be kind, be humble.

1902 · Alexander Maclaren, The Expositor's Bible: Colossians 20

It is hard work, as we all know, to repress the retort that would wound and be so neat. It is hard not to repay slights and offences in kind. But, if the basis of our dispositions to others be laid in a wise and lowly estimate of ourselves, such graces of conduct will be possible, and they will give beauty to our characters.

1915 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 61 (1915) 3446

Put on, therefore, as the elect of God, holy and beloved, hearts of mercies, kindness, humbleness of mind, meekness, long-suffering. This is what you have got to wear, even on the outside—to put them on, not to have a latent kindness in your heart and a degree of humbleness deep down in your soul if you could get at it—but you are to put them on. They are to be the very clothes you wear! These are the sacred vestments of your daily priesthood. Put them on!