DO NOTHING FROM SELFISHNESS: meden kat eritheian: (Phil 2:14; 1:15,16; Pr 13:10; Ro 13:13; 1Cor 3:3; 2Co 12:20; Gal 5:15; 5:20,21, 5:26, Col 3:8; 1Ti 6:4; Js 3:14-16; 1Pe 2:1,2) (See Torrey's Topic "Selfishness")  

"Do nothing to promote the ends of party faction." (Lightfoot)
"Do nothing in a spirit of selfish ambition" (Barclay)
"Doing nothing impelled by a spirit of factiousness" (Wuest)
"nothing in rivalry" (Young's)
"Do nothing out of selfish ambition" (NIV),
"Never act from motives of rivalry" (Phillips)
"When you do things, do not let selfishness or pride be your guide" (ICB),
"Do nothing from factional motives [through contentiousness, strife, selfishness, or for unworthy ends]" (Amp)

"Do" is not in the original Greek which reads simply "nothing by selfish ambition" or "nothing according to factions or strife".

"Nothing" (3367) (medeis from medé = and not, also not + heís = one) means not even one, no one. Medeis is a negative reference to an entity, event, or state— no one, none, nothing. Pertaining to to there not being any selfishness.

To paraphrase Wiersbe, the secret of joy in spite of circumstances (Chapter 1 Paul in prison) is maintaining a single mind and the secret of joy in spite of people is maintaining a submissive mind. In chapter 1 we find “Christ first” and in chapter 2 we see “others next.” Using  "J.O.Y." as an acrostic we see "J" for Jesus first, "O" for others next and finally "Y" for yourself last. A good order in order to maintain order but a "tall order" to carry out consistently. (cf Php 4:13 for how it is possible) Let this formula rule in your life (enabled by Php 2:13) and the "fruit" you will bear (Gal 5:22) will be supernatural "J.O.Y."!

Selfishness (2052) (eritheia from eritheúo = work for hire, usually  in a bad sense of those who seek only their own)  is used 7 times in the NT in the NASB (Ro; 2 Co; Galatians; Philippians 2x; Js 2x) (Click in depth study of eritheia)

The root meaning of eritheia  may have been that of a hireling. The idea is of a mercenary, who does his work simply for money, without regard for the issues or any harm he may be doing. Everything he does is for the purpose of serving and pleasing self. Certainly this fits the Bible’s emphasis that the basic problem of unregenerate man is his being totally wrapped up in himself and having no place in his life for God.

Eritheia connotes strife, contentiousness, extreme selfishness,  intriguing for office, a desire to put one’s self forward, a partisan and factious spirit, self-seeking.

Eritheia is found outside the NT uses only in a writing by Aristotle where he uses it to denote a self-seeking pursuit of political office by unfair means. It represents a motive of self–interest and is sometimes rendered “strife” (KJV) because it refers to factionalism, rivalry, and partisanship & speaks of the pride that prompts people to push for their own way. Paul had experienced the effects of "selfish ambition" in (Php 1:17).

Many commentators feel that from the nature of Paul's exhortation (against selfishness) one can infer that there were budding factions among the saints at Philippi. In a gracious way, Paul is saying to the church,

“Your disagreements reveal that there is a spiritual problem in your fellowship. It isn’t going to be solved by rules or threats. It’s going to be solved when your hearts are right with Christ and with each other.”

Paul wanted them to see that the basic cause was selfishness, and the cause of selfishness is pride.

Pentecost explains that the word selfishness...

has to do with a party spirit; it has to do with a faction in the church that wants to promote its aims and ambitions as opposed to another group. When the assembly is divided into different groups, following different men, then there will be a party spirit, and the first party is competing with the second party for power and prominence. There is competition in reaching the same ends and the same goals. The apostle says that, if his joy is to be filled up, there cannot be factions and divisions and party spirit or competition within groups in the assembly. (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications)

Barnes has some stinging comments on the things we do

"with a spirit of contention" writing that "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"

OR EMPTY CONCEIT: kata kenodoxian: 

"nothing to gratify your own personal vanity" (Lightfoot)

"and in a search for empty glory" (Barclay)

"Doing ...nothing impelled by empty pride" (Wuest)

"Never act from motives of ...personal vanity" (Phillips)

"don't live to make a good impression on others" (NLT)

"or for unworthy ends] or prompted by conceit and empty arrogance" (Amp)

Empty conceit (2754) (kenodoxia from kenos = empty, vain, hollow, groundless + doxa = glory, praise or opinion) is used only here in the NT and literally means “vain glory”, "empty praise" or "hollow opinion" all describing in essence something which has an appearance but lacks the reality. It is a graphic description of the glory this world affords us which to the natural man appears "beautiful" and desirable, but which is literally devoid of any good or any eternal value.  Kenodoxia describes the person who is conceited without reason, deluded, ambitious for his own reputation, challenging others to rivalry, jealous himself and willing to fight to prove his idea is right.

The idea of kenodoxia includes a highly exaggerated self-view. It is a passion for empty personal glory which contrasts sharply with humility. It is that attitude of personal vanity and self-promotion, as might be seen for example in someone in a position of leadership, who is trying to build a personal following for their own faction, and by so doing does not manifest love of the brethren or love of Christ but to promote themselves. John gives us an example of such a person writing that...

Diotrephes...loves to be first (he sought preeminence) among (the church and) does not accept what we say (his desire for preeminence led him to discount the doctrine taught by John)" (3John 1:9)

Although James doesn't use the word kenodoxia, he does describe the essence of empty glory and it's passing "fruit" declaring that...

"the sun rises with a scorching wind, and withers the grass; and its flower falls off, and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away."  (James 1:11)

Indeed, one day (soon) all the glory of natural, unregenerate men will wither away like a scorched flower when the light of God's glory rises over the whole earth (cf Hab 2:14). In that fateful day all the glory of men will be seen as absolutely vain and empty. Jesus contrasted empty conceit (vainglory) with eternal glory asking....

"How can you believe, when you receive glory from one another, and you do not seek the glory that is from the one and only God? (John 5:44)

To live for the empty glory of this day is a hollow pursuit.

It is notable that the root word kenos when used not of things but of persons, predicates not merely an absence and emptiness of good, but, since the moral nature of man endures no vacuum, the presence of evil.

KJV translates it "vainglory" which is defined as an excessive or ostentatious pride especially in one’s own achievements. Persons who seek to advance themselves usually enjoy glorying in their success.  But there can be no genuine joy in the life of a Christian who puts "self" above "others". 

Paul says saints are to have nothing to do with the pursuit of personal praise, which is the motivation or root cause of their selfish ambition (cf "selfish ambition" in Php 1:17).  Paul uses the related adjective kenodoxos in (Gal 5:25-26) to help us understand what it means to walk in the Spirit writing that

"If we live by the Spirit, let us also walk by the Spirit. Let us not become boastful (kenodoxos), challenging one another, envying one another."

The sad truth is that the man who is wrapped up in himself makes a pretty small package!

MacArthur explains how kenodoxia contrasts with "self ambition" (eritheia)...

Whereas selfish ambition pursues personal goals, empty conceit seeks personal glory and acclaim. The former pertains to personal accomplishments; the latter to an over inflated self-image. Understandably, a person with such conceit considers himself always to be right and expects others to agree with him. The only unity he seeks or values is centered on himself. (MacArthur, J. Philippians. Chicago: Moody Press)

Vine adds

"There are true grounds for Christian glorying (Php 3:3), but these are not found in the man himself, nor in his religious attainments, nor in the observance of laws and ordinances, but in what he is by God’s grace and what God’s grace does through him. Empty glory, or conceit, is carnal and stupid."

The NIV Study Bible rightly calls selfishness (selfish ambition) and empty conceit

"The mortal enemies of unity and harmony in the church."

Barnes writes that the essence of kenodoxia

"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 WITH HUMILITY OF MIND:  alla te tapeinophrosune: (Lu 14:7-11; 18:14; Ro 12:10; 1Co 15:9; Eph 4:2; 5:21; 1Pet 5:5) (See Torrey's Topic "Humility")

"but in lowliness of mind." (Wuest),
"instead, in the true spirit of humility (lowliness of mind)." (Amp)

Now Paul proceeds to give the Scriptural "antidote" for selfish ambition and the pursuit of empty glory. We are to view others as being "held above" and thereby to hold ourselves as lower than them, which is exactly the opposite of what our flesh nature (see note on the "flesh") desires to do.

But (235) (alla) is an adversative (expresses antithesis or contrast) particle indicating a difference with or contrast to what precedes. Paul contrasts the preceding two "negatives" with a "positive" exhortation to pursue humility. Humility before God and man is a virtue every child of God needs to strive for and which will go far toward minimizing and removing disharmony in the body of Christ.

Humility of mind (5012) (tapeinophrosune from tapeinos = low lying, then low or humble + phren = to think)  literally means to think or judge with lowliness and thus speaks of humiliation of mind, lowliness of mind, lowly thinking, the quality of unpretentious behavior, a humble attitude, modesty (modesty = unassuming in the estimation of one’s abilities)  or without arrogance. The word indicates the esteeming one's self as small or recognizing one’s insufficiency but at the same time recognizing the powerful sufficiency of God!

John Wesley observed that “neither the Romans nor the Greeks had a word for humility.” The very concept was so foreign and abhorrent to their way of thinking that they had no term to describe it.  When, during the first several centuries of Christianity, pagan writers borrowed the term tapeinophrosune, they always used it derogatorily—frequently of Christians—because to them humility was a pitiable weakness.

Vine writes that tapeinophrosune...

indicates, not a merely moral quality, but the subjection of self under the authority of, and in response to, the love of the Lord Jesus, and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being “poor-spirited” (in Classical Greek tapeinos commonly carried that imputation), the Lord commends “the poor in spirit” (see note Matthew 5:3).

Humility is not thinking less of ourselves but is really not thinking of ourselves at all.

Barclay writes that...

Basil was to describe it as “the gem casket of all the virtues”; but before Christianity humility was not counted as a virtue at all. The ancient world looked on humility as a thing to be despised... In classical Greek there is no word for humility which has not some tinge of servility; but Christian humility is not a cringing thing. It is based on two things. First, on the divine side, it is based on the awareness of the creatureliness of humanity. God is the Creator, man the creature, and in the presence of the Creator the creature cannot feel anything else but humility. Second, on the human side, it is based on the belief that all men are the sons of God; and there is no room for arrogance when we are living among men and women who are all of royal lineage. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

Humility as discussed below always had a negative connotation in classical Greek. Christianity elevated this term to the supreme virtue, in fact providing the ultimate antidote for self-love that poisons all relationships.

John MacArthur explains that...

 In secular Greek literature, the adjective tapeinos (“lowly”) was used exclusively in a derisive way, most commonly of a slave. It described what was considered base, common, unfit, and having little value. Thus, it is not surprising that the noun tapeinophrosune has not been found in any extra-biblical Greek literature before the second century. It seems, therefore, to have originated in the New Testament, where, along with its synonyms, it always has a positive connotation. Humility of mind is the opposite of pride, the sin that has always separated fallen men from God, making them, in effect, their own gods. Humility is also a dominant virtue in the Old Testament. “When pride comes, then comes dishonor,” warns Solomon, “but with the humble is wisdom” (Pr 11:2). Later he declares, “It is better to be humble in spirit with the lowly than to divide the spoil with the proud” (16:19). (MacArthur, J. Philippians. Chicago: Moody Press)

Edwards observes that...

True humility is not putting ourselves down but rather lifting up others. If we concentrate on lifting up others, putting down ourselves will take care of itself. As we go through life exalting Christ and others, then genuine humility will be inevitable. If we exalt ourselves then God will take care of our humiliation for He promises to humble the proud. It is much less painful to do it the first way. (Philippians)

Tapeinophrosune is used 7 times in the NT in the NASB (Acts; Ep; Philippians; Col 3X; 1Pet) all these uses conveying a good connotation. See also word study on root word tapeinos. Here are the other NT uses of tapeinophrosune...

Acts 20:19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;

Ephesians 4:2 (note) with all humility and gentleness, with patience, showing forbearance to one another in love,

1 Peter 5:5 (note) You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble.

Colossians has 3 of the 7 NT uses of tapeinophrosune. Paul condemns false humility in his letter to the Colossians where there were individuals in their midst who were

"delighting in self-abasement  (tapeinophrosune They were delighting in it, meaning their supposed humility was nothing but ugly pride. It was like that of Uriah Heep, one of the most contemptible characters of English literature, who said, “I am well aware that I am the ’umblest person going” Chapter 16 of Charles Dickens’s David Copperfield)... inflated without cause by his fleshly mind....2:23 matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement (tapeinophrosune -- it was often used in connection with fasting, and several Jewish Christian writings state that a consequence of this ascetic practice is entrance into the heavenly realm - this is false teaching - see the true teaching about believers in the heavenly realm even now in  Ephesians 2:6) and severe treatment of the body, but are of no value against fleshly indulgence....3:12 So (now Paul is exhorting believers to manifest a genuine supernaturally Spirit empowered, Christ centered, God glorifying humility) as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility (tapeinophrosune), gentleness and patience" (see notes Colossians 2:18; Colossians 2:23; Colossians 3:12) 

Plato defines it as follows

That state of mind which submits to the divine order of the universe, and does not impiously exalt itself.”

Humility was considered to be a vice with Greek pagan moralists, but a virtue with Christian apostles.  The Greco Roman world considered humility to be groveling or abject and thus held it in considerable contempt. So Paul is going counter to his culture which said that to be low on the social scale, to know poverty, or to be socially powerless was shameful. 

Pentecost adds that...

The Greeks prided themselves on being better than other men, and they considered it something to be proud of to acknowledge their superiority. A man so perverted not to think of himself as being a superior person was called by this word. If the army, successful in battle, took a number of captives whose lives they spared to become servants, these servants might rightly think of themselves by this word “humble-minded.” But for a Greek, never! (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications)

Lenski adds that

"The pagan and the secular idea of manhood is self-assertiveness, imposing one's will on others; when anyone stooped to others he did so only under compulsion, hence his action was ignominious [disgraceful]. The Christian ethical idea of humility could not be reached by the secular mind; it lacked the spiritual soil." 

Scripture sees the universe as measurable only against God. Compared to him, human beings are rightly viewed as humble or those who should think of themselves as "low lying".

Jesus taught that

"everyone who exalts himself will be humbled, but he who humbles himself will be exalted." " (Lu 18:14)

With this (and other teaching of course) Jesus thus elevated humility as a supreme virtue and providing an antidote for self-love that poisons relationships and creates disunity.

Vine describes humility as

"the subjection of self under the authority of and in response to the love of the Lord Jesus and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being “poor-spirited” (in Classical Greek tapeinos commonly carried that imputation), the Lord commends “the poor in spirit” (see note Matthew 5:3)." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

Someone has described humility as “insight into one’s own insignificance”. It is the mind-set of the person who is not conceited but who has a right attitude toward himself. Humility before God and man is a virtue every child of God needs to strive for. A spirit of pride in human relations indicates a lack of humility before God.

Wuest has this note on tapeinophrosune...

 Trench says of this word: “The Christian lowliness is no mere modesty or absence of pretension, nor yet a self-made grace. The making of ourselves small is pride in the disguise of humility. But the esteeming of ourselves small, inasmuch as we are so, the thinking truly, and because truly, therefore, lowlily of ourselves.” The word is used in an early secular manuscript of the Nile River at its low stage, “It runs low.” Expositors defines it: “the lowliness of mind which springs from a true estimate of ourselves—a deep sense of our own moral smallness and demerit.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

Andrew Murray quipped that

"The humble person is not one who thinks meanly of himself; he simply does not think of himself at all!"

Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (see note Romans 12:3). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. “Others” is a key idea in this section as the believer’s eyes are turned away from himself and focused on the needs of others.

Richards adds that

"This (section) is perhaps Scripture’s clearest portrait of the “humility” called for in the Gospel. It is not a weak man’s surrender, but a strong man’s rejection of selfishness and determination to be actively concerned with the needs and interests of others." (He adds) It is good to know as we humble ourselves to follow Jesus that our "labor in the Lord is not in vain" (1Co 15:58). In Christ there are no empty, meaningless lives. (Richards, L O: Expository Dictionary of Bible Words: Regency)

Barnes has an interesting description of humility as the estimation of

"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." (Philippians 2)

When F. B. Meyer pastored Christ Church in London, Charles Spurgeon was preaching at Metropolitan Tabernacle, and G. Campbell Morgan was at Westminster Chapel. Meyer said,

“I find in my own ministry that supposing I pray for my own little flock, ‘God bless me, God fill my pews, God send my a revival,” I miss the blessing; but as I pray for my big brother, Mr. Spurgeon, on the right-hand side of my church, ‘God bless him’; or my other big brother, Campbell Morgan, on the other side of my church, ‘God bless him’; I am sure to get a blessing without praying for it, for the overflow of their cups fills my little bucket.”

The opposite of humility of mind is illustrated by the story of the young Scottish minister who walked proudly into the pulpit to preach his first sermon. He had a brilliant mind and a good education and was confident of himself as he faced his first congregation. But the longer he preached, the more conscious everyone was that “the Lord was not in the wind.” He finished his message quickly and came down from the pulpit with his head bowed, his pride now gone. Afterward, one of the members said to him,

“If you had gone into the pulpit the way you came down, you might have come down from the pulpit the way you went up.”

LET EACH ONE OF YOU REGARD (continually esteem) ONE ANOTHER AS MORE IMPORTANT THAN HIMSELF: allelous hegoumenoi (PMPMPN) allelous hegoumenoi (PMPMPN) huperechonatas (PAPMPA) heauton: (Torrey's Topic "Self Denial")

"esteem your neighbors more highly than yourselves" (Lightfoot)
"but in humility let each consider the other better than himself." (Barclay)
"consider one another as excelling themselves this estimation resting, not upon feelings or sentiment, but upon a due consideration of facts." (Wuest) 
"one another counting more excellent than yourselves" (Young's) 
"in humility think more of each other then you do of yourselves" (Phillips),
"let each esteem others better than himself" (NKJV),
"let each regard the others as better than and superior to himself [thinking more highly of one another than you do of yourselves]." (Amp),
"be moved to treat one another as more important than yourself" (NET)

Regard (2233) (hegeomai) (Click for all 5 uses in Php) is a mathematical term which says "Think about it and come to a conclusion" and the present tense calls for this to be one's lifestyle. This is a belief that rests, not on one’s inner feelings or sentiment, but on the due consideration of external grounds, on the weighing and comparing of facts.

Hegeomai means to count, reckon, regard or esteem (to set a high value on and implies greater warmth of feeling accompanying a high valuation). The word implies a conscious, sure judgment resting on a careful weighing of the facts

Wuest picks up the idea translating it as

"consider one another as excelling themselves this estimation resting, not upon feelings or sentiment, but upon a due consideration of facts."  (Erdmans) 

The Greek word order places "one another" before "regard" for emphasis.

Stuart Briscoe comments on "one another" writing that

"It does not mean that everybody should be more interested in promoting others, encouraging others and caring for others than himself. It means that we should so relate to others that we are considerably more "others-centered" than self-centered."

Henry Morris has a pithy comment writing that...

A modern psychological ploy is to attribute many personal and social problems to individual lack of self-esteem. The Scriptures, however, urge each of us to have other-esteem, not self-esteem. Our real problem is self-centeredness and too much self-esteem. However, Paul urges us to be lowly-minded, not high-minded, seeking the good of others, not concerned with ourselves. (Morris, Henry: Defenders Study Bible. World Publishing)

Paul is desirous for the saints at Philippi to manifest unity, but to do that these believers must put off the "dirty" old garment of selfishness, personal vanity, haughtiness and self-interest. Paul knows that a preoccupation with one's self is a sin which will destroy the unity of the body. The paradox is that when Christ is Lord, self is dead and we are set free to be His bondslaves.

Guzik adds that to

"Esteem others better than himself rebukes much of the world's concept of self esteem; the idea that we should - and must - carry with us an attitude of confident superiority in every situation, and that this is the foundation for a healthy human personality. While we recognize the intrinsic value of every human life, we can't deny that the low self-esteem of some is justified, and based in reality - when we are in rebellion against God, it is fitting for us to have a low self-esteem. As we esteem others better, we will naturally have a concern for their needs and concerns; this sort of outward looking mentality naturally leads to a unity among the people of God If I am considering you above me, and you are considering me above you, a marvelous thing happens: we have a community where everyone is looked up to, and no one is looked down on." (Philippians 2)

More important (5242) (huperecho from hupér = above, over + écho = have) (Click for 3 uses in Philippia