A More Excellent Way

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We are continuing to consider the problems posed by desire, envy, competition, and ambition. We have now come to competition, something dear to the heart of most Americans. But because of this we must guard our step. You have heard many times that we must repent of our virtues, and this subject is a good place to start.


“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others” (Phil. 2:3-4).


This passage is taken from the chapter in which the perfect humility of Christ was exalted to the highest place. This is not presented to us as a striking anomaly, but rather as being central to what we as Christians are called to imitate. How many things are we allowed to do because of our striving (v. 3)? Nothing. How about vainglory (v. 3)? Nothing again. What should our mindset be toward others? St. Paul replies we should consider them “better,” that is, more important than we do ourselves. This is to be our central disposition. This is to be characteristic of how our mind goes. Paul then says that we are not to look on our own things (v. 4), but also on the things of others (v. 4). This word in the second half of the phrase helps us to understand what is meant in the first half. This is a comparative statement, not an absolute statement. It is similar to when Paul tells each of us to carry our own burden (Gal. 6:5), carry his own weight. This is fully consistent with his exhortation for us to carry one another’s burdens (Gal. 6:2). Only the mind of Christ can sort this out.


There is a laissez-faire approach to competition that is very important for the civil magistrate to remember when it comes to the question of him restricting, regulating, organizing, or otherwise botching economic activity. But, as you have been reminded many times, there is a difference between sins and crimes. And just because something ought not to be criminal, with penalties attached, does not mean that it is healthy and automatically non-sinful. Lust ought not to be against the law, but that doesn’t make it okay. The civil magistrate is not competent to outlaw greed either, and all messianic attempts to do so have been disastrous. However . . .

There are Christians who see this, and who conclude from it that a “let ‘er rip” attitude should be allowed everywhere. But the civil magistrate is not prohibited from addressing greed because it is an invisible sin. It is not invisible, and other governments are required to deal with it. A family can see and identify what their problem is. “He that is greedy of gain troubleth his own house; but he that hateth gifts shall live” (Prov. 15:27). The church is required to exclude from ecclesiastical office men who are greedy. “Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous” (1 Tim. 3:3; cf. 3:8). The civil government must not give way to this sin itself (Ex. 18:21). The Bible requires us not to elect officials unless they hate covetousness. We have taken this to mean that we shouldn’t vote for them unless they are steeped in it. Our political parties taken together constitute a Society for the Prevention of Cruelty to Money.

Now the fact that even a good civil government is not competent to outlaw greed does not mean that no entity is competent to deal with it. The family and church must deal with it.


In our text, the word “better” is a rendering of hyperecho. What does lowliness of mind require of us in this? Remember we are trying to build the mind of Christ, which cannot be done out of two-by-fours. We tend to read the English here as requiring us to believe that the other person is better at doing whatever it is we might be comparing, which is obviously crazy. Having run into this superficial roadblock, we dismiss the entire problem from our minds. But this is dangerous. The word hyperecho can also be rendered as “to be above, to stand out.” That does not make the other person automatically right, or superior in his abilities. Remember that the one we are imitating in this is the Lord Jesus—when He became a man, He did so because He believed we were “better” (in this sense) than He was. This obviously has to means the sense of “more important, more valued.” Jesus did not die for us because we were better than He in some moral sense. He died for us because He loved us more than He loved His own life. So the issue is humility and love, and nothing in this requires us to embrace absurdities.


Now our task is to learn how to bear our own burden (providing for our own family, meeting our own responsibilities) at the same time we are careful to bear one another’s burdens (holding to a true fellowship of goods). The early Christians kept their own property (Acts 5:4) and they held all things in common (Acts 4:32-33). Here are a few basic principles as we pursue the mind of Christ, as we long for “great grace to be upon us all.”

We began this series with desire and envy, which run down the middle of every human heart. Deal with all the big problems there first. And don’t think that thirty seconds reflection or mere intellectual assent is going to do the trick.

Secondly, learn how justice fits into grace. Don’t go the other way, trying to fit grace into justice. Grace corrodes when stored in justice. Justices thrives and grows strong in grace. It is better to be taken to the cleaners because you loaned money, expecting nothing back (Luke 6:35) than to have an evil eye, tight fist, and wary heart (Mk. 7:22).

Third, work hard and intelligently, expecting your work to not only provide for your family, but also to be a blessing to any brother who is “competing” for the same customers you are. That’s impossible, you say. Tell it to God, who traffics in impossibilities. Zero-sum thinking is the logic of unbelief—where more for you means less for me.


Keeping ourselves free from strife and vainglory seems like an overwhelming task sometimes. What are to do about the outside world, which does not appear to be functioning with this calculus at all? What grasping and ravenous entities are out there? Besides Microsoft, the U.S. Government, assorted televangelists, the Republicrats, the United Nations, the Southern Poverty Law Center, and more? What should we do about all that? First, we must not envy them (Prov. 3:29-32; 23:17-18). Second, we must not imitate them or their ways (Matt. 20:25-26). And third, we should live in our communities such that we teach them a more excellent way (1 Cor. 12: 31)

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