Answers from church history on today's questions
What Christian writers said, from about AD 80 to 1938.
50 passages · 23 writers · 12 centuries
Writers define envy as sorrow or grief at another's good, and as malignity toward those who prosper. Chrysostom and South distinguish envy from emulation, which seeks to reach or outdo an excellence instead of resenting it, and Calvin sets out Aristotle's distinction that the emulator wishes to be superior while the envious man is grieved at the excellence of others. Cyprian and Gregory the Great trace envy to the devil, and Gregory, Clement of Rome, and Chrysostom tie it to Cain, who killed his brother Abel. Gregory says the envious consume themselves with an inward plague, Aquinas lists tale-bearing, detraction, joy at another's misfortune, and grief at another's prosperity as its daughters, and Chrysostom says nothing is worse than envy. Spurgeon gives the cure as believing one has something in heaven and accepting that God has a right to give where He pleases, and Chrysostom urges weeping, lamenting, and repenting for envy as for a grievous sin.
9 passages · 7 writers · 1200s to 1900s
Damascene, as quoted by Aquinas, calls envy sorrow for another's good. Aquinas, South, Hodge, and Barnes describe it as grief, discontent, or malignity at the prosperity or excellence of others.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 1, s.c.
On the contrary, Damascene (De Fide Orth. ii, 14) calls envy a species of sorrow, and says that "envy is sorrow for another's good." I answer that, The object of a man's sorrow is his own evil. Now it may happen that another's good is apprehended as one's own evil, and in this way sorrow can be about another's good.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 3, ad 3
Reply to Objection 3: According to the Philosopher (Rhet. ii, 9), envy is contrary both to nemesis and to pity, but for different reasons. For it is directly contrary to pity, their principal objects being contrary to one another, since the envious man grieves over his neighbor's good, whereas the pitiful man grieves over his neighbor's evil, so that the envious have no pity, as he states in the same passage, nor is the pitiful man envious. On the other hand, envy is contrary to nemesis on the part of the man whose good grieves the envious man, for nemesis is sorrow for the good of the undeserving according to Ps. 72:3: "I was envious of the wicked, when I saw the prosperity of sinners" [*Douay: 'because I had a zeal on occasion of the wicked, seeing the prosperity of sinners'], whereas the envious grieves over the good of those who are deserving of it. Hence it is clear that the former contrariety is more direct than the latter. Now pity is a virtue, and an effect proper to charity: so that envy is contrary to pity and charity.
1651 · Thomas Manton, Works, vol. IV A Practical Commentary, or an Exposition with Notes on the Epistle of James, Chapter III
Nothing more unjust than envy, and yet nothing more just, saith Nazianzen. Will you know what it is? Discontentedness at another man's good and prosperous estate, holiness, esteem, renown, parts, &c. In carnal things it is sordid, in higher things it is devilish; in the one we partake with the beasts, who ravenously seek to take the prey from one another; in the other with the devils and evil angels, who, being fallen from happiness, now malign and envy those that enjoy it.
1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon LXXXVI. Let the proud be ashamed; for they dealt perversely with me without a
Proud men would be admired of all, well thought of and spoken of by all, and preferred above all; and if it be not so, they are discontented, and a secret enmity and malignity invadeth their spirits and settleth itself there; it is an apparent fruit of natural corruption: James iv. 5, ‘The spirit that dwelleth in us lusteth to envy.’ Men cannot endure either the real or reputed excellency of others; the proud creature would shine alone. Therefore we are secretly nibbling at the credit of others, blasting their reputation, and desire by all means to lessen them, or that they should be lessened; and where this disposition prevaileth into any degree of strength and tyranny, it groweth outrageous: Prov. xxvii. 4, ‘Wrath is cruel, and anger is outrageous; but who is able to stand before envy?’ For when we are grieved at the prosperity and excellency of others, we seek to undermine them by all the means we can devise; as when the brothers of Joseph sought to put him out of the way; and when Saul envied David, he was still plotting his destruction. So when the Pharisees envied Christ, ‘If we let him alone, all men will run after him.’ This brought them to crucify the Lord of glory. Anger venteth itself in sudden flashes, and wrath in some present act of violence, but envy is injurious and treacherous. Anger and wrath suppose some offence, but envy is troubled at the goodness and excellency of others. Anger and wrath are assuaged by degrees, and when the raging billows and tempest ceaseth, there is a calm; but this groweth by time, and is exasperated more and more the longer those whom we envy are in good condition.
1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 4 5
And first for the first of these; what envy is, and wherein the nature of it does consist. And for this we shall find, that moralists generally give us this description of it; that it is a depraved affection or passion of the mind, disposing a man to hate or malign another for some good or excellency belonging to him, which the envious person judges him unworthy of, and which for the most part he wants himself. Or yet more briefly; envy is a certain grief of mind conceived upon the sight of another’s felicity, whether real or supposed: so that we see that it consists partly of hatred and partly of grief. In respect of which two passions, and the proper actings of both, we are to observe, that as it shews itself in hatred, it strikes at the person envied; but as it affects a man in the nature of grief, it recoils, and does execution upon the envier; both of them are hostile affections, and vexatious to the breast which harbours them.
1834 · Albert Barnes, Notes on the Bible: Psalms 37.1
Neither be thou envious - Envy is pain, mortification, discontent, at the superior excellence or prosperity of others, accompanied often with some degree of malignant feeling, and with a disposition to detract from their merit. It is the result of a comparison of ourselves with others who are more highly gifted or favored, or who are more successful than we are ourselves. The feeling referred to here is that which springs up in the mind when we see persons of corrupt or wicked character prospered, while we, endeavoring to do right, are left to poverty, to disappointment, and to tears.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.19.14
The second form of evil condemned by this commandment is envy. This is something more than an inordinate desire of unpossessed good. It includes regret that others should have what we do not enjoy; a feeling of hatred and malignity towards those more favoured than ourselves; and a desire to deprive them of their advantages. This is a real cancer of the soul; producing torture and eating out all right feelings. There are, of course, all degrees of this sin, from the secret satisfaction experienced at the misfortunes of others, or the unexpressed desire that evil may assail them or that they may be reduced to the same level with ourselves, to the Satanic hatred of the happy because of their happiness, and the determination, if possible, to render them miserable. There is more of this dreadful spirit in the human heart, than we are willing to acknowledge.
1886 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 32 (1886) 1911
May the very use of the eye become a sin worthy to be ranked with theft and murder? Yes, when that evil eye means envy, it proceeds to a high degree of wickedness and borders upon the worst of wrongs! When we look upon another man and regard him with malignity. When his prosperity makes us grieve. When in his very sorrows we take an inhuman delight and gloat over his misery, his sin, his degradation—we then sin most heinously and are prepared for any horror.
1938 · William R. Newell, Romans Verse-by-Verse 1
full of envy—The apostle takes another full breath here, beginning anew this hell-meat catalog. Envy is the hate that arises in the heart toward one who is above us, who is what we are not, or possesses that, which we cannot have, or do not choose the path to attain.
5 passages · 5 writers · 300s to 1800s
Chrysostom and South separate envy from emulation, which seeks to reach or outdo an excellence rather than grieve at it, and Calvin sets out Aristotle's distinction that the emulator wishes to be superior while the envious man is grieved at the excellence of others. Aquinas says zeal can be good but envy is always evil, and Augustine calls a jealousy that springs from love good.
c. 386–397 · John Chrysostom, Homilies on First Corinthians 31.7
If indeed thou wishest to emulate him, I forbid not that: emulate, but with a view to be like him who is approved: not in order to depress him but that thou mayest reach the same lofty point, that thou mayest display the same excellence. This is wholesome rivalry, imitation without contention: not to grieve at the good things of others but to be vexed at our own evils: the contrary to which is the result of envy. For neglecting its own evils, it pines away at the good fortune of other men. And thus the poor is not so vexed by his own poverty as by the plenty of his neighbor; than which what can be more grievous? Yea, in this respect the envious, as I before said, is worse than the covetous; the one rejoicing at some acquisition of his own, while the other finds his delight in some one else failing to receive.
c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 119.resch.156
Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 2, ad 3
Reply to Objection 3: Envy differs from zeal, as stated above. Hence a certain zeal may be good, whereas envy is always evil.
1548 · John Calvin, Commentary on Galatians 5.19
Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: — He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds.
1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 4 5
But because I have stated envy upon idleness as one cause of it, we ought by all means to note the difference between envy and emulation; which latter is a brave and a noble thing, and quite of another nature, as consisting only in a generous imitation of something excellent; and that such an imitation as scorns to fall short of its copy, but strives, if possible, to outdo it. The emulator is impatient of a superior, not by depressing or maligning another, but by perfecting himself. So that while that sottish thing envy sometimes fills the whole soul, as a great dull fog does the air; this on the contrary inspires it with a new life and vigour, whets and stirs up all the powers of it to action. And surely that which does so, (if we also abstract it from those heats and sharpnesses that sometimes by accident may attend it,) must needs be in the same degree lawful and laudable too, that it is for a man to make himself as useful and accomplished as he can.
11 passages · 11 writers · 1st c. to 1800s
Cyprian says envy began with the devil, who broke forth into jealousy when he saw man made in the image of God, and that envy rages on earth by imitating him. Gregory the Great says the envious are sinking into the old wickedness of the devil, and that unless Cain had envied his brother's accepted sacrifice he would never have come to taking away his life. Augustine says God saw that Cain envied his brother and charged him with it. Clement of Rome says envy and jealousy led to the murder of a brother.
c. 96 · Clement of Rome, First Epistle to the Corinthians (1 Clement) 4
Ye see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage.
c. 256 · Cyprian of Carthage, On Jealousy and Envy (De zelo et livore) 4
From this source, even at the very beginnings of the world, the devil was the first who both perished (himself) and destroyed (others). He who was sustained in angelic majesty, he who was accepted and beloved of God, when he beheld man made in the image of God, broke forth into jealousy with malevolent envy—not hurling down another by the instinct of his jealousy before he himself was first hurled down by jealousy, captive before he takes captive, ruined before he ruins others. While, at the instigation of jealousy, he robs man of the grace of immortality conferred, he himself has lost that which he had previously been. How great an evil is that, beloved brethren, whereby an angel fell, whereby that lofty and illustrious grandeur could be defrauded and overthrown, whereby he who deceived was himself deceived! Thenceforth envy rages on the earth, in that he who is about to perish by jealousy obeys the author of his ruin, imitating the devil in his jealousy; as it is written, “But through envy of the devil death entered into the world.”
c. 391 · John Chrysostom, Homilies on the Gospel of John 37.3
Hear Paul, what he saith, “Though I give my body to be burned, and have not charity, it profiteth me nothing” ( 1 Cor. xiii. 3 ); now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who doeth them, but the tyranny of envy hath overturned entire Churches, and hath destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that thy brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleaseth the Master of the world.
413–426 · Augustine of Hippo, City of God 15.7
Cain, then, when he saw that God had respect to his brother’s sacrifice, but not to his own, should have humbly chosen his good brother as his example, and not proudly counted him his rival. But he was wroth, and his countenance fell. This angry regret for another person’s goodness, even his brother’s, was charged upon him by God as a great sin. And He accused him of it in the interrogation, “Why art thou wroth, and why is thy countenance fallen?” For God saw that he envied his brother, and of this He accused him. For to men, from whom the heart of their fellow is hid, it might be doubtful and quite uncertain whether that sadness bewailed his own wickedness by which, as he had learned, he had displeased God, or his brother’s goodness, which had pleased God, and won His favorable regard to his sacrifice. But God, in giving the reason why He refused to accept Cain’s offering and why Cain should rather have been displeased at himself than at his brother, shows him that though he was unjust in “not rightly distinguishing,” that is, not rightly living and being unworthy to have his offering received, he was more unjust by far in hating his just brother without a cause.
590–591 · Gregory the Great, The Book of Pastoral Rule (Regula pastoralis) 3.10
The envious are therefore to be told that, when they fail to keep themselves from spite, they are being sunk into the old wickedness of the wily foe. For of him it is written, But by envy of the devil death entered into the world (Wisd. ii. 24). For, because he had himself lost heaven, he envied it to created man, and, being himself ruined, by ruining others he heaped up his own damnation. The envious are to be admonished, that they may learn to how great slips of ruin growing under them they are liable; since, while they cast not forth spite out of their heart, they are slipping down to open wickedness of deeds. For, unless Cain had envied the accepted sacrifice of his brother, he would never have come to taking away his life.
c. 1120–1140 · Bernard of Clairvaux, Some Letters of Saint Bernard (selection of 66) 2.18
Whosoever thou art who enviest the salvation of another, care rather for thine own. Dost thou not know that by the envy of the devil death entered into the world? (Wisd. ii. 24). Take heed, therefore, to thyself. For if there is envy there is death; surely, thou canst not both be envious and live.
1265–1273 · Thomas Aquinas, Summa Theologica I, q. 63, a. 2, co.
Yet, as a consequence, it was possible for envy also to be in them, since for the appetite to tend to the desire of something involves on its part resistance to anything contrary. Now the envious man repines over the good possessed by another, inasmuch as he deems his neighbor's good to be a hindrance to his own. But another's good could not be deemed a hindrance to the good coveted by the wicked angel, except inasmuch as he coveted a singular excellence, which would cease to be singular because of the excellence of some other. So, after the sin of pride, there followed the evil of envy in the sinning angel, whereby he grieved over man's good, and also over the Divine excellence, according as against the devil's will God makes use of man for the Divine glory.
1651 · Thomas Manton, Works, vol. IV A Practical Commentary, or an Exposition with Notes on the Epistle of James, Chapter III
The first instances that we have of sin are Adam's pride and Cain's envy: the first man was undone by pride, and the second debauched by envy. The whole world, though otherwise empty of men, could not contain two brothers when one was envied. Pride gave us the first merit of death, and envy the first instance of it; the one was the mother, the other the midwife of human ruin. Adam was a sinner, but Cain a murderer; there envy tasted blood, and ever since it is glutted with it.
1655–1662 · William Gurnall, The Christian in Complete Armour Part 9. Division Second.—The Assailants described Positively. ‘But against
‘The spirit that dwelleth in us lusteth to envy,’ James 4:5. Our corrupt nature is ever putting on to this sin. It is as hard to keep our hearts and this sin asunder, as it is to keep two lovers from meeting together. Thatch is not more ready to be fired with every flash of lightning, than the heart to be kindled at every shining forth of any excelling gift or grace in another. It was of the first windows that corrupt nature looked out at—a sin that shed the first blood. Cain’s envy hatched Abel’s murder.
1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 13
All envy is either a tacit accusation of God as an usurper, and assuming a right to dispose of that which doth not belong to him, and so it is a denial of his propriety, or else charges him with a blind or unjust distribution, and so it is a bespattering his wisdom and righteousness. When God doth punish envy, he vindicates his own sovereignty, as though this passion chiefly endeavored to blast this perfection (Ezek. xxv. 11, 12): “As I live, saith the Lord, I will do according to thy anger, and according to thy envy, and thou shall know that I am the Lord.” The sin of envy in the devils was immediately against the crown of God, and so was the sin of envy in the first man, envying God the sole prerogative in knowledge above himself. This base humor in Cain, at the preference of Abel’s sacrifice before his, was the cause that he deprived him of his life: denying God, first his right of choice and what he should accept, and then invading God’s right of propriety, in usurping a power over the life and being of his brother, which solely belonged to God.
1834 · Albert Barnes, Notes on the Bible: 1 John 3.12
Who was of that wicked one - Of the devil; that is, he was under his influence, and acted from his instigation. And wherefore slew he him? - Because his own works were evil, and his brother's righteous." He acted under the influence of envy. He was dissatisfied that his own offering was not accepted, and that his brother's was. The apostle seems desirous to guard those to whom he wrote against the indulgence of any feelings that were the opposite of love; from anything like envy toward more highly favored brethren, by showing to what this would lead if fairly acted out, as in the case of Cain.
25 passages · 14 writers · 1st c. to 1900s
Gregory says the envious consume themselves with an inward plague and destroy whatever good they seem to have. Chrysostom says nothing is worse than envy, since to destroy another it destroys itself, and that the envious vex their own souls before they vex those they envy. Aquinas lists tale-bearing, detraction, joy at another's misfortune, and grief at another's prosperity as envy's daughters, ending in hatred, and says envy of another's spiritual good is accounted among the most grievous sins. Spurgeon says the cure is to stop looking with the green eyes of jealousy at what others have and to feel that God has a right to give where He pleases, and that envy is overcome by believing we have something in heaven. Chrysostom urges the envious to weep, groan, lament, and repent for envy as for a grievous sin.
c. 150–200 · Anonymous (Testaments of the Twelve Patriarchs), The Testaments of the Twelve Patriarchs 2.3
And now, children, take heed of the spirit of deceit and of envy. For envy ruleth over the whole mind of a man, and suffereth him neither to eat, nor to drink, nor to do any good thing: it ever suggesteth to him to destroy him that he envieth; and he that is envied ever flourisheth, but he that envieth fades away. Two years of days I afflicted my soul with fasting in the fear of the Lord, and I learnt that deliverance from envy cometh by the fear of God. If a man flee to the Lord, the evil spirit runneth away from him, and his mind becometh easy. And henceforward he sympathizeth with him whom he envied, and condemneth not those who love him, and so ceaseth from his envy.
c. 256 · Cyprian of Carthage, On Jealousy and Envy (De zelo et livore) 7
But what a gnawing worm of the soul is it, what a plague-spot of our thoughts, what a rust of the heart, to be jealous of another, either in respect of his virtue or of his happiness; that is, to hate in him either his own deservings or the divine benefits—to turn the advantages of others into one’s own mischief—to be tormented by the prosperity of illustrious men—to make other people’s glory one’s own penalty, and, as it were, to apply a sort of executioner to one’s own breast, to bring the tormentors to one’s own thoughts and feelings, that they may tear us with intestine pangs, and may smite the secret recesses of the heart with the hoof of malevolence. To such, no food is joyous, no drink can be cheerful. They are ever sighing, and groaning, and grieving; and since envy is never put off by the envious, the possessed heart is rent without intermission day and night.
c. 256 · Cyprian of Carthage, On Jealousy and Envy (De zelo et livore) 6
The mischief of jealousy, manifold and fruitful, extends widely. It is the root of all evils, the fountain of disasters, the nursery of crimes, the material of transgressions. Thence arises hatred, thence proceeds animosity. Jealousy inflames avarice, in that one cannot be content with what is his own, while he sees another more wealthy. Jealousy stirs up ambition, when one sees another more exalted in honours.
c. 391 · John Chrysostom, Homilies on the Gospel of John 55.3
Nothing is worse than envy; to destroy another it destroys itself also. The eye of the envious wastes away in grief, he lives in a continual death, he deems all men, even those who have never wronged him, his enemies.
c. 391 · John Chrysostom, Homilies on the Gospel of John 37.3
But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore grievest thou, O man, at the prosperity of thy neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege.
c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 40.4
But to declaim against envy, one may say, is easy; but we ought to consider also how men are to be freed from the disease. How then are we to be rid of this wickedness? If we bear in mind, that as he who hath committed fornication cannot lawfully enter the church, so neither he that envies; nay, and much less the latter than the former. For as things are, it is accounted even an indifferent thing; wherefore also it is little thought of; but if its real badness be made evident, we should easily refrain from it. Weep then, and groan; lament, and entreat God. Learn to feel and to repent for it, as for a grievous sin. And if thou be of this mind, thou wilt quickly be rid of the disease.
c. 386–397 · John Chrysostom, Homilies on First Corinthians 31.7
Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers and do all we can to extinguish their passion: neither let us feel as the unthinking do who being minded to exact punishment of them, do all in their power to light up their flame. But let not us do so; rather let us weep for them and lament. For they are the injured persons, having continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall. Come now, let us beseech the merciful God, both to change their state of feeling and that we may never fall into that disease: since heaven is indeed inaccessible to him that hath this wasting sore, and before heaven too, even this present life is not worth living in. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as doth the fever of envy devour the very bones of the envious and destroy all self-command in their soul.
c. 398–404 · John Chrysostom, Homilies on Philippians (In epistulam ad Philippenses homiliae 1-15) 2
From this source springs envy; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory; it all springs from idolizing the things of the present life. Art thou envious because another man is rich? Nay, such an one is an object for pity and for tears.
c. 426–429 · John Cassian, Conferences (Conlationes) 18.16
However you should know that the evil of envy is harder to be cured than other faults, for I should almost say that a man whom it has once tainted with the mischief of its poison is without a remedy. For it is the plague of which it is figuratively said by the prophet: “Behold I will send among you serpents, basilisks, against which there is no charm: and they shall bite you.” Rightly then are the stings of envy compared by the prophet to the deadly poison of basilisks, as by it the first author of all poisons and their chief perished and died. For he slew himself before him of whom he was envious, and destroyed himself before that he poured forth the poison of death against man: for “by the envy of the devil death entered into the world: they therefore who are on his side follow him.” For just as he who was the first to be corrupted by the plague of that evil, admitted no remedy of penitence, nor any healing plaster, so those also who have given themselves up to be smitten by the same pricks, exclude all the aid of the sacred charmer, because as they are tormented not by the faults but by the prosperity of those of whom they are jealous, they are ashamed to display the real truth and look out for some external unnecessary and trifling causes of offence: and of these, because they are altogether false, vain is the hope of cure, while the deadly poison which they will not produce is lurking in their veins.
590–591 · Gregory the Great, The Book of Pastoral Rule (Regula pastoralis) 3.10
The envious are to be told that, while they consume themselves with this inward plague, they destroy whatever good they seem to have within them. Whence it is written, Soundness of heart is the life of the flesh, but envy the rottenness of the bones (Prov. xiv. 30). For what is signified by the flesh but certain weak and tender actions, and what by the bones but brave ones? And for the most part it comes to pass that some, with innocence of heart, in some of their actions seem weak; but others, though performing some stout deeds before human eyes, still pine away inwardly with the pestilence of envy towards what is good in others. Wherefore it is well said, Soundness of heart is the life of the flesh; because, if innocence of mind is kept, even such things as are weak outwardly are in time strengthened. And rightly it is there added, Envy is the rottenness of the bones; because through the vice of spite what seems strong to human eyes perishes in the eyes of God. For the rotting of the bones through envy means that certain even strong things utterly perish.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 4, ad 1
Reply to Objection 1: As Gregory says (Moral. xxxi, 45), "the capital vices are so closely akin to one another that one springs from the other. For the first offspring of pride is vainglory, which by corrupting the mind it occupies begets envy, since while it craves for the power of an empty name, it repines for fear lest another should acquire that power." Consequently the notion of a capital vice does not exclude its originating from another vice, but it demands that it should have some principal reason for being itself the origin of several kinds of sin. However it is perhaps because envy manifestly arises from vainglory, that it is not reckoned a capital sin, either by Isidore (De Summo Bono) or by Cassian (De Instit. Caenob. v, 1).
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 4, ad 2
Reply to Objection 2: It does not follow from the passage quoted that envy is the greatest of sins, but that when the devil tempts us to envy, he is enticing us to that which has its chief place in his heart, for as quoted further on in the same passage, "by the envy of the devil, death came into the world" (Wis. 2:24). There is, however, a kind of envy which is accounted among the most grievous sins, viz. envy of another's spiritual good, which envy is a sorrow for the increase of God's grace, and not merely for our neighbor's good. Hence it is accounted a sin against the Holy Ghost, because thereby a man envies, as it were, the Holy Ghost Himself, Who is glorified in His works.
1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 36, a. 4, ad 3
Reply to Objection 3: The number of envy's daughters may be understood for the reason that in the struggle aroused by envy there is something by way of beginning, something by way of middle, and something by way of term. The beginning is that a man strives to lower another's reputation, and this either secretly, and then we have "tale-bearing," or openly, and then we have "detraction." The middle consists in the fact that when a man aims at defaming another, he is either able to do so, and then we have "joy at another's misfortune," or he is unable, and then we have "grief at another's prosperity." The term is hatred itself, because just as good which delights causes love, so does sorrow cause hatred, as stated above (Q[34], A[6]). Grief at another's prosperity is in one way the very same as envy, when, to wit, a man grieves over another's prosperity, in so far as it gives the latter a good name, but in another way it is a daughter of envy, in so far as the envious man sees his neighbor prosper notwithstanding his efforts to prevent it. On the other hand, "joy at another's misfortune" is not directly the same as envy, but is a result thereof, because grief over our neighbor's good which is envy, gives rise to joy in his evil.
1650 · Jeremy Taylor, The Rule and Exercises of Holy Living 4.8.6
It is most contrary to God. 4. And a just contrary state to the felicities and actions of heaven, where every star increases the light of the other, and the multitude of guests at the supper of the Lamb makes the eternal meal more festival. 5. It is perfectly the state of hell and the passion of devils; for they do nothing but despair in themselves, and envy other’s quiet or safety, and yet cannot rejoice either in their good or in their evil, although they endeavour to hinder that and procure this with all the devices and arts of malice and of a great understanding. 6. Envy can serve no end in the world: it cannot please anything, nor do anything, nor hinder anything, but the content and felicity of him that hath. 7. Envy can never pretend to justice as hatred and uncharitableness sometimes may; for there may be causes of hatred and I may have wrong done me, and then hatred hath some pretence, though no just argument. But no man is unjust or injurious for being prosperous or wise. And therefore many men profess to hate another, but no man owns envy as being an enmity and displeasure for no cause, but goodness or felicity: envious men, being like cantharides and caterpillars, that delight most to devour ripe and most excellent fruits. It is of all crimes the basest: for malice and anger are appeased with benefits, but envy is exasperated, as envying to fortunate persons both their power and their will to do good, and never leaves murmuring till the envied person be levelled, and then only the vulture leaves to eat the liver.
1655–1662 · William Gurnall, The Christian in Complete Armour Part 9. Division Second.—The Assailants described Positively. ‘But against
By this envying of others’ gifts, thou wrongest thy brother, as thou sinnest against the law of love, which obligeth thee to rejoice in his good as thy own, yea, to prefer him in honour before thyself. Thou canst not love and envy the same person. Envy is as contrary to love, as the hectical feverish fire in the body is to the kindly heat of nature. ‘Charity envieth not,’ I Cor. 13:4. How can it, when it lives where it loves? And when thou ceasest to love thy brother, thou beginnest to hate and kill him; and dost not thou tremble to be found a murderer at last?
1655–1662 · William Gurnall, The Christian in Complete Armour Part 9. Division Second.—The Assailants described Positively. ‘But against
What an impotent mind, and cruel, did Saul show against David, when once envy had envenomed his heart! From that day [on] which he heard David preferred in the women’s songs above himself, he could never get that sound out of his head, but did ever after devote this innocent man to death in his thoughts, who had done him no other wrong, but in being an instrument to keep the crown on his head, by the hazard of his own life with Goliath. O it is a bloody sin! It is the womb wherein a whole litter of other sins are formed, Rom. 1:29, full of envy, murder, debate, deceit, malignity, &c.; and therefore, except you be resolved to bid the devil welcome and his whole train, resist him in this, that comes before to take up quarters for the rest.
1674 · Richard Allestree, The Government of the Tongue 6.10
Another prompter to Detraction is Envy, which sometimes is particular, sometimes general. He that has a pique to another, would have him as hateful to all mankind as he is to him; and therefore, as he grieves and repines at anything that may advance his estimation, so he exults and triumphs when anything occurs which may depress it, and is usually very industrious to improve the opportunity, nay, has a strange sagacity in hunting it out. No vulture does more quickly scent a carcass, than an envious Person does, those dead flies which corrupt his neighbor’s ointment, Eccles. 10. 1. the vapor whereof his hate, like a strong wind, scatters and disperses far and near. Nor needs he any great crime to practice on: every little infirmity or passion, looked on through his Optics, appears a mountainous guilt. He can improve the least speck or freckle to leprosy, which shall overspread the whole man: and a cloud no bigger than a man’s hand, like that of Elisha, 1 King. 18. 44. may in an instant, with the help of prejudice, grow to the utter darkening of the brightest reputation, and fill the whole horizon with tempest and horror. Sometimes this Envy is general, not confined to any man’s person, but diffused to the whole nature. Some tempers there are so malign, that they wish ill to all, and believe ill of all; like Timon the Athenian, who professed himself a universal man-hater.
1680 · A character in John Bunyan's dialogue, The Life and Death of Mr. Badman, The Life and Death of Mr. Badman The Life and Death of Mr. Badman
Envy is a devilish thing, the Scripture intimates that none can stand before it. A stone is heavy, and the sand weighty, but a fools wrath is heavier than them both. Wrath is cruel, and anger is outrageous, but who can stand before envy? This Envy, for the foulness of it, is reckoned among the foulest Villanies that are, as adultery, murder, drunkenness, revellings, witchcrafts, heresies, seditions, &c. Yea, it is so malignant a corruption, that it rots the very bones of him in whom it dwells. A sound heart is life to the flesh, but envy the rottenness of the bones.
1692 · Thomas Watson, The Ten Commandments 2.6
Gal 5: 21. Envy is a sin which breaks both tables at once; it begins in discontent against God, and ends in injury against man, as we see in Cain. Gen 4: 6, 8. Envious Cain was first discontented with God, by which he broke the first table; and then fell out with his brother and slew him, and thus broke the second table. Anger is sometimes ’soon over,’ like fire kindled in straw, which is quickly out; but envy is deep rooted, and will not quench its thirst without blood. ‘Who is able to stand before envy?’
1710 · Matthew Henry, Commentary on Proverbs 14.30
A fretful, envious, discontented spirit, is its own punishment; it consumes the flesh, preys upon the animal spirits, makes the countenance pale, and is the rottenness of the bones. Those that see the prosperity of others and are grieved, let them gnash with their teeth and melt away, Ps. cxii. 10. Rumpatur, quisquis rumpitur invidia. Whoever bursts for envy, let him burst.
1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 4 5
And now does not this remarkably shew the peculiar unreasonableness and sottishness of this vice? For there are few other vices but prevail upon men upon the account of some supposed pleasure, as that they afford some short gratification to their sensuality, or at least bring with them something of profit or emolument; but he who will be envious, can design nothing but to make himself miserable, because he sees another happy; he must resolve to be dejected and cast down, whensoever he sees his neighbour prosperous, and as the poet describes Envy, ready to weep for this very cause, that she could see nothing to be wept at: Vixque tenet lacrymas, quia nil lacrymabile cernit. We need not seek for arguments to dissuade a man from being envious upon the score of charity to his neighbour, but even of love and mercy to himself. Let him but be prevailed upon not to be his own tormentor, his own executioner, and his envy will be at an end. Let not his neighbour’s rest break his sleep. Let not his friend’s fortune or reputation make him out of love with himself, and neglect his own.
1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 4 5
Where in the first place we are to observe, that it is always caused by something either good or great; for no man is envied for his failures, but his perfections. Envy sucks poison out of the fairest and the sweetest flowers, and, like an ill stomach, converts the best nutriment into the worst and rankest humours.
1855 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 1 (1855) 25
Envy is accursed of heaven; yea, it is Satan’s first-born—the vilest of vices. Give a man riches, but let him have envy, and there is the worm at the root of the fair tree; give him happiness, and if he envies another’s lot, what would have been happiness becomes his misery, because it is not so great as that of some one else. But give me freedom from envy; let me be content with what God has given me, let me say, “Ye may have yours, I will not envy you—I am satisfied with mine,” yea, give me such a love to my fellow creatures that I can rejoice in their joy, and the more they have the more glad I am of it. My candle will burn no less brightly because theirs outshines it.
1855 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 1 (1855) 25
Envy! oh! may God deliver us from it! But how, in truth, can we get rid of it so well as by believing that ye have something that is not on earth, but in heaven? If we can look upon all the things in the world and say, “As for me, I will behold thy face in righteousness; I shall be satisfied by-and-bye!” then we cannot envy other men, because their lot would not be adapted to our peculiar taste.
1908 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 54 (1908) 3076
Why should I have to go hungry and in rags, while Dives, yonder, is clothed in purple and fine linen and fares sumptuously every day?" If any of you have felt like this, the best way to cure you of your daily trouble must be to get you no longer to look with the green eyes of jealousy upon the good things that others have, but to feel that God has a right to give where He pleases. And if He chooses to give an abundance of husks to the swine, you who are His children should be the last to envy them!
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