Provérbios 27:4

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ENVY

Provérbios 27:4. Who is able to stand before envy?

MAN is an enemy to his fellow man: nor is there any one who does not on some occasion experience reason for this complaint. But, if some find means of aggression, others obtain means of defence; 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 outrageous; but who can stand before envy?”

In order to bring the subject of envy fully before you, I will shew,

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 shafts. So, in like manner, any attainment of wealth or honour will call forth its 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 persons amongst 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 it but what is either really, or in the person’s estimation, good; nor does it 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; and the destruction of that happiness is the great object that would afford him pleasure. Its 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 specious garb, a garb of candour and of equity. But its inseparable attendants are of the same odious character with itself: namely, “debates, wraths, strifes, backbitings, whisperings, swellings, tumults [Note: 2 Coríntios 12:20.].” Indeed, it is very nearly allied to murder: for, as it is invariably connected with, anger, it is murder in embryo [Note: 1 João 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 [Note: Gálatas 5:20.]:” and in another place he says of unconverted men, that they are “full of envy, murder, debate, deceit, malignity, whisperers, backbiters,” and so on [Note: Romanos 1:29.]. It indeed may appear harsh to load this principle with such horrid accusations; but they are true, and all verified by experience. Wherefore did Cain slay his brother? it was because he saw his brother receiving from God tokens of approbation which were denied to him [Note: Gálatas 4:5; Gálatas 4:8.]. And whence was it that Joseph’s brethren took counsel to slay him? it was on account of his enjoying higher favour with his father than they, and his receiving more remarkable communications from God [Note: Gênesis 37:11; Gênesis 37:18.]. But, in truth, we do not view this principle aright, unless we see in it the very image of the devil himself. No other principle in the heart of man bears so strong a resemblance of the devil as this. 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 till he had robbed them of it [Note: 2 Coríntios 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 [Note: 1 Pedro 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 St. James says, “is not from above, but is earthly, sensual, devilish [Note: Tiago 3:14.].”

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 shew, under its baneful influence. But the very circumstance of all persons disavowing it, whilst they will readily acknowledge that they are led captive by pride, or anger, or impurity, is sufficient to shew 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, whilst I shew,

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—
[Persons are not always aware what principle it is which stirs within them, when they are under its influence. Joshua conceived that he was only shewing a commendable regard for the honour of Moses, when he desired that Eldad and Medad, who were prophesying in the camp, should be silenced. But Moses reproved him, saying. “Enviest thou for my sake? Would to God that all the Lord’s people were prophets [Note: Números 11:29.]!” And doubtless those who, in order to grieve the Apostle Paul, preached Christ of envy and strife [Note: Filipenses 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 it 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 every thing 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, that so 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 it there be any who have raised themselves by their own merits above the common standard, 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 unfavourable nature; because every one seems to himself elevated in proportion as others are depressed. 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, who must not fall before it?]
The more excellent any conduct is, the more obnoxious it is to its 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 neighbour [Note: Eclesiastes 4:4.].” To say the truth, piety is more the object of envy than any thing else; not because others affect it for themselves, but because, in the common sentiments 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 [Note: 1 João 3:12.]; as it was of Saul’s against David [Note: Salmos 38:20.]; and of the Jews against Christ himself [Note: João 8:45.]. 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 [Note: João 8:45; João 8:53; João 12:10.]. Was it so, then, that all the wisdom, or piety, or benevolence of our blessed Saviour 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 [Note: Mateus 27:18; Mateus 27:20.]. Against all his disciples, too, it raged in like manner [Note: Atos 13:44; Atos 17:4; Atos 17:10.]: and it is in vain for any one, who will serve God with fidelity, to hope for an escape from its virulent assaults [Note: 2 Timóteo 3:12.]

Methinks you are now prepared to hear,

III.

What a damning principle it is—

God has marked his indignation against it even here—

[Greatly does this principle embitter the life of him in whom it dwells. Its operation is not momentary, like that of anger: it 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; saying, “Saul has slain his thousands, and David his ten thousands. And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more, but the kingdom? And Saul eyed David from that day and forward. And on the very next day did Saul cast his javelin at David twice, in order to kill him:” and throughout all the remainder of his life used every possible effort to destroy him [Note: 1 Samuel 18:7.]. This may enable us to understand what Solomon meant, when he called “envy, the rottenness of the bones [Note: Provérbios 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. 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 it 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 [Note: 1 Coríntios 13:1.].” But in that very place we are told, that “charity envieth not [Note: 1 Coríntios 13:4.].” What, then, are we to infer from this, but that, as envy proves an entire want of charity, so it proves, equally and unquestionably, a state of mind that is wholly incompatible with the favour 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 I live, saith the Lord God, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them: I will make myself known amongst them, when I have judged thee [Note: Ezequiel 35:11.].” True indeed it is, that in this passage God is only denouncing temporal judgments: but it amply shews what are his sentiments respecting the principle which we are speaking of, 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 leave to suggest to you some cautions in relation to it. Be careful,

1. Not needlessly to excite it—

[Knowing, as you do, how common an evil it is, and how deeply rooted in the heart of man, you should guard against every thins which may call it into action. Whatever you possess, either of natural or acquired excellence, make not 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 honour due to them. It was unwise in Jacob to mark his partiality towards his son Joseph, by “a coat of many colours;” and he paid dearly for it by this sufferings it entailed. For your own sakes therefore, as well as for the sake of others, it will be wise in you to bear your honours meekly, and to shew that you are “little in your own eyes.”]

2. Not wickedly to indulge it—

[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 saith in vain, The spirit that dwelleth in us lusteth to envy [Note: Tiago 4:5. See also Tito 3:3.]?” If you will watch the motions of your own hearts, you will find a sad propensity to it, 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 before 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 honour 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, you will be no strangers to the operation of this principle within you. But remember what has been said of its odiousness and enormity; and cry mightily to God to deliver you from its baneful influence. Remember how transitory is all distinction here; and content yourselves with the honour which cometh from God, and will endure for ever.]

3. Not basely to fear it—

[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. Whatsoever your duty is, whether to God or man, that you are to do; and to leave all consequences to the disposal of an all-wise Providence. It should be in your mind “a very small matter to be judged of man’s judgment [Note: 1 Coríntios 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 “they 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 judgeth right, and who will, in due season, both vindicate your character, and make your righteousness to shine forth as the noon-day.]

4. Not angrily to resent it—

[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 becomes you to follow. Your envious neighbours really do not know what they do: 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 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 [Note: 1 Samuel 24:9; 1 Samuel 24:16 and 2 Samuel 1:17; 2 Samuel 1:24.]. Your rule, under all circumstances, must be this: “Not to be overcome of evil, but to overcome evil with good.”]