Proverbs 27:4
“Wrath is cruel, and anger is overwhelming; but who can stand before envy?”
Man is an enemy to his fellow man; nor is there anyone who does not on some occasion experience reason for this complaint. But, if some find means of aggression, others obtain means of defense:
some in their own powers;
others in the assistance of friends;
others in the arm of the law;
others, where all these powers fail them, derive a measure of consolation from submission or flight.
The most “cruel wrath, and most outrageous anger,” may, by one or other of these means, be withstood, or tolerated, or escaped. But there is one weapon from which there is no flight, and against which there is no protection; and that is, envy! “Wrath is cruel, and anger is overwhelming; but who can stand before envy?”
In order to bring the subject of envy fully before you, I will show,
I. What an odious principle it is.
1. Consider what envy is.
Envy, as existing in the soul, is a sense of pain arising from the real or supposed excellence of another, accompanied with a desire to deprive him of it, and to possess it ourselves. The excellence may be either natural or acquired. Any faculty of body or mind which renders a man estimable in the world is a proper object for envy to fix upon, and against which to direct its poison arows. So, in like manner, any attainment of wealth or honor will call forth envy’s malignant efforts against the person in whom such a distinction has been found, especially if the distinction so obtained has been an object of desire to the person beholding it, and apparently within his reach; for envy finds scope for operation only between people among whom some kind of rivalry exists. A peasant does not envy either a king or a philosopher; because the dignity of the one, and the wisdom of the other—are altogether beyond a hope, I had almost said a possibility, of his attainment. Envy includes in it a desire of the distinction that calls it forth, and a pain of seeing it possessed by another, when by possibility it might have been possessed by one’s-self.
2. Next mark its odiousness.
Nothing excites envy but what is either really, or in the person’s estimation, good; nor does envy ever exert itself, but for the destruction of the happiness of him in whom that good is found.
It is the happiness of another, that gives pain to the envious man!
The destruction of the other’s happiness is the great object that would afford him pleasure.
Envy’s actings, indeed, are not open, like those of wrath and anger; on the contrary, they are as secret as possible; and they put on, as far as possible, a subtle garb, a garb of candor and of equity. But its inseparable attendants are of the same odious character with itself; namely, “quarreling, jealousy, outbursts of anger, factions, slander, gossip, arrogance and disorder, 2 Corinthians 12:20.”
Indeed, envy is very nearly allied to murder; for, as it is invariably connected with, anger, envy is murder in embryo! 1 John 3:15; and hence in the Scriptures it is generally associated with murder, “The works of the flesh,” says the Apostle, are hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, Galatians 5:20-21;” and in another place he says of unconverted men, that they are “full of envy, murder, debate, deceit, malignity, whisperers, backbiters,” and so on, Romans 1:29-30.
It indeed may appear harsh to load this principle of envy with such horrid accusations; but they are true, and all verified by experience.
Why did Cain slay his brother? it was because he saw his brother receiving from God tokens of approbation which were denied to him, Galatians 4:5; Galatians 4:8.
And whence was it that Joseph’s brethren took counsel to slay him? it was on account of his enjoying higher favor with his father than they, and his receiving more remarkable communications from God, Genesis 37:11; Genesis 37:18-20.
But, in truth, we do not view this principle aright, unless we see in envy the very image of the devil himself. No other principle in the heart of man bears so strong a resemblance of the devil as envy. See our first parents in Paradise, as happy as it was possible for creatures in a state of probation to be. The devil saw and envied them their bliss, and never rested until he had robbed them of it! 2 Corinthians 11:3. Nor does he behold one of their descendants turning to the Lord, without using every effort in his power to divert them from their purpose, and to destroy their souls! 1 Peter 5:8.
And what does he gain by this? Is he himself rendered happier by depriving others of their bliss? No! he only augments his own guilt and misery! And yet such is the malignity of his disposition, that he can find no employment to his mind but this; and, so far as he is capable of a momentary mitigation of his pains, he finds it only in robbing man of his happiness, and God of his glory. This is the very character of the envious man, whose “wisdom,” as James says, “is not from above, but is earthly, sensual, devilish! James 3:14-16.”
The fact is, that so odious is this principle in the estimation of the whole world, that there is not to be found on earth a person who will acknowledge himself to be actuated by it; though the real truth is, that there is not an unconverted man in the whole universe who is not, as I shall have presently to show, under its pernicious influence. But the very circumstance of all people disavowing it, while they will readily acknowledge that they are led captive by pride, or anger—is sufficient to show how odious it is in itself, and how despicable in the eyes of every living man!
The evil of envy will yet more strongly appear, while I show,
II. What a destructive principle it is.
There is not a person in the universe able to stand before it. Its workings are inconceivably subtle.
People are not always aware what principle it is which stirs within them, when they are under its influence. Joshua conceived that he was only showing a commendable regard for the honor of Moses, when he desired that Eldad and Medad, who were prophesying in the camp, should be silenced. But Moses reproved him, saying. “Do you envy for my sake? Would to God that all the Lord’s people were prophets! Numbers 11:29.” And surely those who, in order to grieve the Apostle Paul, preached Christ out of envy and strife Philippians 1:15, gave themselves credit for a purer motive in their performance of that duty.
There are a variety of ways by which men contrive to hide their envy from themselves. They see some evil in the conduct which they blame; or, if it was not evil in itself, it was faulty in the time, or manner, or measure, in which it was done; or, if no fault attach to it in any of those respects, it was from an improper motive. In short, something shall be found in everything that a person does, either to make it appear blame-worthy, or, at all events, to abate its excellence; and the person judging of these things will not openly condemn them, but only utter praise in a fainter tone, and in more qualified terms, so that the measure of praise accorded to the agent may be diminished, and his merits be comparatively obscured. This, to the person forming the judgment, shall appear only strict justice; but God, who sees the heart, will designate it envy.
It finds an advocate in every bosom.
There is in all a wish to be exalted among their equals; and if there is any person who has raised themselves by their own merits above the common standard, then every mind will be gratified with hearing of something which shall divest them of their imputed excellence, and reduce them to their former level. Hence the envious man finds an ally in every bosom, and a readiness in all around him to listen to any representation that is of an unfavorable nature; because every person seems to himself elevated in proportion as others are put down.
The means of misrepresentation are infinite in number; and if every statement were carefully investigated before it was received, a man of wisdom and discretion might defy them all; but when every misrepresentation that envy can suggest is listened to with pleasure, and received without inquiry—then who must not fall before it?
The more excellent any conduct is, the more liable it is to envy’s assaults.
Even piety itself is not beyond its reach; for Solomon speaks of it as a peculiar vanity and source of vexation, that “for every right work, a man is envied of his neighbor. Ecclesiastes 4:4.”
To say the truth, piety is more the object of envy than anything else; not because others affect it for themselves, but because, in the common opinions of mankind, it gives to its possessor a transcendent excellence, and raises him almost into a higher order of beings.
This was a peculiar source of Cain’s resentment against his brother Abel, 1 John 3:12; as it was of Saul’s against David, Psalm 38:20; and of the Jews against Christ himself! John 8:45-48. “For he (Pilate) knew it was out of envy that they had handed Jesus over to him! Matthew 27:18.”
Take an act of Christ’s, the restoring of Lazarus from the grave; a more benevolent act could not be conceived, nor one which more strongly carried its evidence of a divine mission along with it. Was it possible for envy or enmity to be provoked by that? Yes! The very act instantly produced a conspiracy against the life of Jesus; against the life, too, of the man who had been raised by him! John 8:45-48; John 8:53; John 12:10-11. Was it so, then, that all the wisdom, or piety, or benevolence of our blessed Savior himself could not elude this detestable enemy of God and man? No; not even he could stand before it; but, as the Evangelist informs us, he fell a prey to its insatiate rage! Matthew 27:18; Matthew 27:20. Against all his disciples, too, envy raged in like manner, Acts 13:44-45; Acts 17:4-5; Acts 17:10-14. In the same way, it is in vain for anyone, who will serve God with fidelity, to hope for an escape from envy’s virulent assaults 2 Timothy 3:12.
Methinks you are now prepared to hear,
III. What a damning principle it is.
God has marked his indignation against envy even here on earth.
Greatly does this principle embitter the life of him in whom it dwells. Its operation is not momentary, like that of anger. Envy lurks in the bosom; it corrodes the mind; it makes a man completely miserable. We may see its operation in Saul. Saul heard the women, out of all the cities of Israel, celebrating the praises of himself and of David, “As they danced, they sang: “Saul has slain his thousands, and David his tens of thousands.” Saul was very angry; this refrain galled him. “They have credited David with tens of thousands,” he thought, “but me with only thousands. What more can he get but the kingdom?” And from that time on Saul kept a jealous eye on David. 1 Samuel 18:7-12.
This may enable us to understand what Solomon meant, when he called “envy, the rottenness of the bones, Proverbs 14:30.” For as the corporeal system must be altogether enfeebled and destroyed when the bones are rotten; so the moral constitution of the soul is rendered one entire mass of corruption, when a man lies under the dominion of this hateful principle of envy! He is, in fact, as near to the consummation of his misery in Hell as the other is to the termination of his life on earth.
But who can tell with what judgments it shall be visited in the eternal world?
It is not possible that a person under the dominion of envy should ever behold the face of God in peace. “God is love;” love is his very nature and essence; but envy is hatred in its most hateful form, as terminating upon an object—not for any evil that is in him, but for the good which he manifests, and for the success he meets with in the exercise of what is good.
How can two such opposites meet together? As well might light and darkness coalesce, as God and an envious man delight in each other in Heaven. It is said in God’s blessed Word, that “without charity, whatever we possess, or do, or suffer for God—we are only as sounding brass or a tinkling cymbal, 1 Corinthians 13:1-3.” But in that very place we are told, that “love does not envy! 1 Corinthians 13:4.” What, then, are we to infer from this, but that, as envy proves an entire lack of charity, so it proves, equally and unquestionably, a state of mind that is wholly incompatible with the favor of God and the felicity of Heaven.
But, that we may be assured of God’s indignation against it, let us see what God said to Edom by the Prophet Ezekiel, “As surely as I live, declares the Sovereign LORD, I will treat you in accordance with the anger and envy you showed in your hatred of them, and I will make myself known among them when I judge you! Ezekiel 35:11.” True indeed it is, that in this passage God is only denouncing temporal judgments; but it amply shows what are his opinions respecting envy, and what will be his judgment upon it in the day that he shall judge the world.
Having thus exposed, in some measure, the true character of envy, I beg permission to suggest to you some cautions in relation to it.
1. Be careful to never needlessly excite envy.
Knowing, as you do, how common an evil envy is, and how deeply rooted in the heart of man—you should guard against everything which may call it into action. Whatever you possess, either of natural or acquired excellence—do not make an ostentatious display of it; but rather put a veil over it, as it were, that its radiance may not offend the eyes of those who behold you. The less value you appear to put upon your attainments, and the less you arrogate to yourselves on account of them, the less will others be disposed to grudge you the enjoyment of them, and to despoil you of the honor due to them.
It was unwise in Jacob to mark his partiality towards his son Joseph, by “a coat of many colors;” and he paid dearly for it by the sufferings it entailed. For your own sakes therefore, as well as for the sake of others, it will be wise for you to bear your honors meekly, and to show that you are “little in your own eyes.”
2. Be careful to never wickedly indulge envy.
Envy is a principle in our fallen nature—far more powerful than men in general are apt to imagine. “Do you think that the Scripture says in vain, The spirit that dwells in us lusts to envy? James 4:5. See also Titus 3:3.” If you will watch the motions of your own hearts, you will find a sad propensity to envy, whenever a powerful occasion arises to call it forth. Suppose a person, whom you have regarded as inferior to yourself in industry and talent, has got ahead of you, and attained a higher eminence than you in your own peculiar line; are you not ready to ascribe his success to chance, or to the partiality of friends, rather than to his own intrinsic merit? And would it not be gratifying to you to hear a similar judgment passed on him by others?
Suppose he were by any means to fall from his eminence; would not his degradation give you pleasure? If you praise him, is it with the same decisive tone as you would have wished for, if the praise had been conferred on you? It is when your own honor or interest comes in competition with that of another, that envy betrays its power over you; and if you have been observant of the workings of your own mind and heart, you will be no strangers to the operation of this principle within you.
But remember what has been said of the odiousness and enormity of envy; and cry mightily to God to deliver you from its pernicious influence. Remember how transitory is all distinction here on earth; and content yourselves with the honor which comes from God, and will endure forever.
3. Be careful to never basely fear envy.
Though you are not to make an ostentatious display of any excellence you may possess, and especially of piety—you are not to put your light under a bushel, through the fear of any hostility which a discovery of it may provoke. Whatever your duty is, whether to God or man, that you are to do; and to leave all consequences to the disposal of God’s all-wise Providence. It should be in your mind “a very small matter to be judged of man’s judgment, 1 Corinthians 4:3.”
If you have “the testimony of your own conscience that you are serving God in simplicity and godly sincerity”—that should bear you up against all the obloquy that the envy or malignity of others can heap upon you. You must expect that “those who render evil for good will be against you, if you follow the thing that is good;” and you must commit yourself to Him who judges rightly, and who will, in due season, both vindicate your character, and make your righteousness to shine forth as the noon-day!
4. Be careful to never angrily resent envy.
Supposing you to be traduced and injured in a variety of ways, “what temptation has befallen you, but that which is common to men?” Instead of grieving that you are persecuted for righteousness sake, you should rather regard the hatred of men as a homage paid to your virtue; and should “rejoice that you are counted worthy to suffer shame for Christ’s sake.”
You will remember the prayer of our blessed Lord for his murderers, “Father, forgive them; for they know not what they do.” This is the pattern which it befits you to follow. Your envious neighbors really do not know what they are doing; they are not aware by what spirit they are actuated, or what evil they commit. Instead, therefore, of being angry with them for the evil they do to you, you should rather pity them for the evil they do to themselves.
This was the way in which David requited Saul, sparing him when he had him in his power, and mourning for him when he was removed to another world, 1 Samuel 24:9-11; 1 Samuel 24:16-18 and 2 Samuel 1:17; 2 Samuel 1:24-27. Your rule, under all circumstances, must be this, “Do not be overcome by evil, but overcome evil with good,” Romans 12:21
Charles Simeon