Just as “humility” is the opposite of “vainglory,” so the consideration of other’s interests is the antithesis of harboring partisanship to achieve one’s selfish ambition (v. 3). Look out for one another’s interests, not just for your own restructures a Greek participial phrase with the force of an imperative (literally, “not looking each of you to his own things, but each of you also to the things of others” American Standard Version). New English Bible also restructures, but in a different manner: “You must look to each other’s interest and not merely to your own.” The participle translated look out means basically “to look attentively,” that is, to fix one’s attention on something with deep interest in it (Barclay “concentrate”; cf. 2 Cor 4.18; Gal 6.1). There is a danger of translating look out for one another’s interests not just for your own in such a way as to suggest a wrong interpretation. From some translations readers receive the idea that one is to concentrate attention on other people’s affairs even to the neglect of his own, and not necessarily for the advantage of the other person, but rather to take advantage of that person. Therefore it may be important to translate this verse as “Be sure to protect the interests of others, and not just your own.”
The phrase “each of you to his own things” is sometimes interpreted in a way that brings it into closer harmony with the disposition of humility mentioned in the preceding verse. According to this interpretation, Paul is here speaking of the “good qualities” of others; he is urging his readers to seek out the virtues of their fellow members. Most recent translators, however, understand Paul as urging the Philippian Christians to consider one another’s interests (cf. 1 Cor 10.24, 33).
To give greater force to the plea which Paul has just addressed to his readers, he now introduces one of the earliest Christological hymns. This hymn embodies the essence of early Christian faith, the faith which acclaims the humiliation and exaltation of Christ. It powerfully demonstrates that the lordship of Christ was attained only by way of his servanthood. The message is crystal clear: “no cross, no crown.” In citing this hymn, Paul’s aim is to persuade the Philippians to live a life devoid of discord and personal ambition. They are to live in unity and humility with the model of Christ as their most powerful incentive
The stately and solemn ring of the words of this hymn are unmistakable even in English translation. The passage has a liturgical style, with its majestic rhythms, balanced clauses, and artful parallelisms. The hymn may be pre-Pauline, since it contains some uncommon words and ideas not found in other Pauline writings. It is best arranged in two stanzas, the first (vv. 6-8) portraying Christ’s humiliation, and the second (vv. 9-11), his exaltation.
The background thought in this hymn is debated. Some trace it to Hellenistic myths. It is more likely, however, that the imageries of the creation and rebellion of Adam in Genesis 1-3 and of the Suffering Servant of the Lord in Isaiah 52.13–53.12 contributed most to the author’s composition of the hymn. In either case, the hymn is not a piece of speculative theology; it is a dramatic and poetic rendition, proclaiming the obedience and triumph of the historical figure Jesus.
Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .