"Charity envies not."--1 Corinthians 13:4
Having already seen the nature and tendency of
Christian charity, or divine love, with respect to the evil received from
others, that it “suffers long,” and also with respect to doing good to
others, that it “is kind,” we now come to the feelings and conduct to
which the same charity will lead us in respect to the good possessed by
others, and that possessed by ourselves. And in reference to the good possessed
by others, the apostle declares it to be the nature and tendency of charity, or
true Christian love, not to envy them the possession of any good whatever which
is theirs — “Charity envieth not.” The teaching of these words plainly
is,
THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, IS THE VERY OPPOSITE OF AN ENVIOUS
SPIRIT.
In dwelling on this thought, I would show, I. What is
the nature of an envious spirit; II. Wherein a Christian spirit is the opposite
of such a spirit; and, III. The reason and evidence of the doctrine.
I. The nature of envy. Envy may be defined to be a spirit of
dissatisfaction with, and opposition to, the prosperity and happiness of others
as compared with our own. The thing that the envious person is opposed to, and
dislikes, is the comparative superiority of the state of honor, or prosperity
or happiness, that another may enjoy, over that which he possesses. And this
spirit is especially called envy, when we dislike and are opposed to another’s
honor or prosperity, because, in general, it is greater than our own, or
because, in particular, they have some honor or enjoyment that we have not. It
is a disposition natural in men, that they love to be uppermost; and this
disposition is directly crossed, when they see others above them. And it is
from this spirit that men dislike and are opposed to the prosperity of others,
because they think it makes those who possess it superior, in some respect, to
themselves. And from this same disposition, a person may dislike another’s
being equal to himself in honor or happiness, or in having the same sources of
enjoyments that he has. For as men very commonly are, they cannot bear a rival
much, if any, better than a superior, for they love to be singular and alone in
their eminence and advancement. Such a spirit is called envy in the Scriptures.
Thus Moses speaks of Joshua’s envying for his sake, when Eldad and Medad were
admitted to the same privilege with himself in having the spirit of prophecy
given them, saying (Num. 11:29), “Enviest thou for my sake? would God that all
the Lord’s people were prophets, and that the Lord would put his Spirit upon
them!” And Joseph’s brethren, we are told (Gen. 37:11), envied him when they
had heard his dream, which implied that his parents and brethren were yet to
bow down before him, and that he was to have power over them. From such a
spirit, persons are not only unwilling that others should be above them or
equal to them, but that they should be near them. For the desire to be
distinguished in prosperity and honor is the more gratified just in proportion
as they are elevated, and others are below them, so that their comparative
eminence may be marked and visible to all. And this disposition may be
exercised, either in reference to the prosperity that others may obtain, and of
which they are capable, or in reference to that which they actually have
obtained. In the latter form, which is the more common, the feeling of envy
will be manifest in two respects: first, in respect to their prosperity, and
next, in respect to themselves. And,
1. It will be manifest in an uneasiness and
dissatisfaction with the prosperity of others. Instead of rejoicing in the
prosperity of others, the envious man will be troubled with it. It will be a
grievance to his spirit to see them rise so high, and come to such honors and
advancement. It is no comfortable feeling to him to hear of their having
obtained such and such advantages and honors and preferments, but, on the
contrary, very uncomfortable. He is very much of the spirit of Haman, who, in
view of all “the glory of his riches, and the multitude of his children, and
all the things wherein the king had promoted him,” still could say (Est. 5:13),
“Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting in
the king’s gate.” From such a spirit, the envious person stands ready to
rejoice at anything that happens to diminish the honor and comfort of others.
He is glad to see them brought down, and will even study how to lower their
estate, as Haman did how to humble and bring down Mordecai. And often, like
Haman, he will show his uneasiness, not only by planning and scheming, but by
actual endeavors of one kind or another, to bring them down; and the very first
opportunity of pulling them down that offers, he will gladly embrace. And it is
from this disposition, that the sight even of others’ prosperity often sets the
envious on talking against them and speaking evil of them, even when perhaps
they do not know them. Envying them the prominence they have obtained, they
hope, by speaking evil of them, in some measure to diminish their honors, and
lower them in the esteem of men. This suggests, again,
2. That the opposition of the envious to the
prosperity of others will be manifest in a dislike of their persons
for it. Seeing how others prosper, and what honors they attain, the envious
dislike, and even hate them, on account of their honor and prosperity. They
entertain and cherish an evil spirit toward them, for no other reason but that
they are prospered. They are embittered against them in spirit, only because
they are eminent in name or fortune. Thus Haman, it is said (Est. 5:9), “was
full of indignation against Mordecai,” because he saw him “in the king’s gate,”
and because “he stood not up, nor moved for him;” and Joseph’s brethren (Gen.
37:4, 5) “hated him, and could not speak peaceably unto him,” because his
father loved him, and when he had dreamed a dream implying their inferiority,
“they hated him yet the more.” And so the envious generally resent the
prosperity of others, and their coming to honor, as if in it they were guilty
of some injury to themselves. Sometimes there is a settled hatred toward others
upon this account, leading, as in the case of Joseph’s brethren (Gen.
37:19-28), to acts of the greatest cruelty and wickedness. But this may suffice
for the nature of this envy; and I proceed to show,
II. Wherein a Christian spirit is the
opposite of such a spirit of envy. And,
1. A Christian spirit disallows of the exercise and
expres6ons of such a spirit. He that is influenced in the course of his
life and actions by Christian principles, though he may have envy as well as
other corrupt feelings in his heart, yet abhors its spirit, as unbecoming in
himself as a Christian, and contrary to the nature and will and spirit of God.
He sees it to be a most odious and hateful spirit, and he sees its odiousness
not only in others, but also and equally in himself. And therefore, whenever he
perceives its emotions rising within him on any occasion, or toward any person,
so far as he is influenced by a Christian spirit, he will be alarmed at it, and
will fight against it, and will not allow its exercise for a moment. He will
not suffer it to break forth and show itself in words or actions. He will be
grieved at whatever he sees of its movements in his heart, and will crucify
within him the hateful disposition, and do all in his power to go contrary to
it in his outward actions.
2. A Christian spirit not only opposes the exercise
and outward expressions of an envious spirit, but it tends to mortify its
principle and disposition in the heart. So far as a Christian spirit
prevails, it not only checks the outward actings of envy, but it tends to
mortify and subdue the very principle itself in the heart. So that, just in
proportion to the power of the former, the individual will cease to feel any
inclination to be grieved at the prosperity of others, and still more, will
cease to dislike them, or entertain any ill-will toward them on account of it.
A Christian spirit disposes us to feel content with our own condition, and with
the estate which God has given us among men, and to a quietness and
satisfaction of spirit with regard to the allotments and distributions of
stations and possessions which God, in his wise and kind providence, has made
to ourselves and others. Whether our rank be as high as that of the angels, or
as low as that of the beggar at the rich man’s gate (Luke 16:20), we shall
equally be satisfied with it, as the post in which God hath placed us, and
shall equally respect ourselves, if we are endeavoring faithfully to serve him
in it. Like the apostle (Phil. 4:11), we shall learn, if we do but have a
Christian spirit, “in whatsoever state we are, therewith to be content.” But,
3. A Christian spirit not only disallows the exercise
and expression of envy, and tends to mortify its principle and disposition in
the heart, but it disposes us to rejoice in the prosperity of others. It
disposes us to a cheerful and habitual compliance with that rule given by the
apostle (Rom. 12:15), that we “rejoice with them that do rejoice, and weep with
them that weep;” — i.e. that we sympathize with their estate and
condition, in the spirit we should feel if it were our own. Such a spirit of
benevolence and goodwill will cast out the evil spirit of envy, and enable us
to find happiness in seeing our neighbor prospered. I now proceed, as proposed,
to show,
III. The reason and evidence of the doctrine
stated; or, to show that it is so, and why it is so, that a Christian spirit is
thus the opposite of a spirit of envy. And this will appear if we consider
three things: first, how much a spirit and practice contrary to an
envious spirit is insisted on in the precepts that Christ has given; second,
how much the history and doctrines of the gospel hold forth to enforce
these precepts; and, third, how much a spirit of Christian love will
dispose us to yield to the authority of these precepts, and the influence of
the motives enforcing them. And,
1. A spirit and practice entirely contrary to an
envious spirit is much insisted on in the precepts of Christ. — The New
Testament is full of precepts of goodwill to others, and of precepts enjoining
the principles of meekness, humility, and beneficence, all of which are opposed
to a spirit of envy. In addition to these, we have many particular warnings
against envy itself. The apostle exhorts (Rom. 13:13) that we “walk honestly,
as in the day,… not in strife and envying;” and again (1 Cor. 3:3), he
blames the Corinthians as being yet carnal, because there was envying among
them; and still again (2 Cor. 12:20), he mentions his fears concerning
them, lest he should find among them envyings, and that, too, coupled,
as envyings too often are, with “wraths, strifes, backbitings, whisperings,
swellings, tumults;” and again (Gal. 5:21), envy is ranked among the
abominable works of the flesh, such as “murders, drunkenness, revellings,”
etc.; and again (1 Tim. 6:4), it is condemned as implying great wickedness; and
again (Titus 3:3), it is mentioned as one of the hateful sins that Christians
had lived in before their conversion, but which they are now redeemed from, and
therefore should confess and forsake. And in the same spirit, the apostle James
(Jam. 3:14, 16) speaks of envy as exceeding contrary to Christianity,
and as connected with every evil work, being earthly, sensual, devilish; and he
warns us against it (Jam. 5:9), saying, “Grudge not one against another,
brethren, lest ye be condemned: behold, the Judge standeth before the door;”
and, to quote but one more instance, the apostle Peter (1 Pet. 2:1, 2) warns us
against all envies, as connected with various other evils, and as
preventing our growth in divine things. Thus we see that the New Testament is
full of precepts which Christ has left us, which enjoin the very opposite of
the spirit of envy. And these precepts,
2. Are strongly enforced by the doctrines and
history of the gospel. If we consider the Christian scheme of doctrine, we
shall find that it tends strongly to enforce the precepts we have considered.
For all of it, from beginning to end, strongly tends to the contrary of an
envious spirit. In all its bearings and teachings, the Christian form of
doctrine militates against a spirit of envy. The things it teaches as to God
are exceeding contrary to it, for there we are told how far God was from
begrudging us the most exceeding honor and blessedness, and how he has withheld
nothing as too much to be done for us, or as too great or good to be given us.
He has not begrudged us his only-begotten and well-beloved Son, who was dearer
to him than everything beside, nor hath he begrudged us the highest honor and
blessedness in and through him. The doctrines of the gospel also teach us how
far Christ was from begrudging us anything that he could do for or give us. He
did not begrudge us a life spent in labor and suffering, or his own precious
blood which he shed for us on the cross, nor will he begrudge us a throne of
glory with him in the heavens, where we shall live and reign with him forever.
The Christian scheme of doctrine teaches us how Christ came into the world to
deliver us from the power of Satan’s envy toward us; for the devil, with
miserable baseness, envied mankind the happiness that they at first had, and
could not bear to see them in their happy state in Eden, and therefore exerted
himself to the utmost for their ruin, which he accomplished. And the gospel
also teaches how Christ came into the world to destroy the works of the devil,
and deliver us from that misery into which his envy hath brought us, and to
purify our natures from every trace of the same spirit, that we may be fitted
for heaven.
And if; in addition to the doctrine of the gospel, we
consider its history, we shall find that it also tends greatly to
enforce those precepts that forbid envy. And particularly is this true of the
history of the life of Christ, and the example he has set us. How far was he
from a spirit of envy! How contented in the low and afflictive circumstances in
which he voluntarily placed himself for our sakes! And how far was he from
envying those that were of worldly wealth and honor, or coveting their
condition! He rather chose to continue in his own low estate, and when the
multitude, filled with admiration of his teaching and his miracles, on one
occasion stood ready to make him a king, he refused the high honor they
intended to put upon him, and withdrew himself to be out of their way (John
6:15), and went away into a mountain alone. And when John the Baptist was so
greatly honored by the people as a distinguished prophet, and all Judea and
Jerusalem went out to hear him, and to be baptized of him, Christ envied him
not, but himself went out to be baptized of him in Jordan, though he was John’s
Lord and Master, and John, as he himself testified, had need to be baptized of
him. And so far was he from begrudging to his disciples any honors or
privileges as too great for them, that he told and promised them (John 14:12)
that, after his death and ascension, they should do greater works than he had
done while he remained with them. And, as we find in the Acts of the Apostles,
all that he foretold in a little while came true. And,
3. The true spirit of Christian love will
dispose us to yield to the authority of these precepts, and to the
influence of the motives enforcing them. — And the spirit of love will
dispose us to this directly, or by its immediate tendency; and indirectly, as
it teaches and leads us to humility.
First,
Christian
love disposes us to hearken to the precepts that forbid envy, and to the gospel
motives against it, by its own immediate tendency. The nature of
charity or Christian love to men is directly contrary to envy. For love does
not grudge, but rejoices at the good of those who are loved. And surely love to
our neighbor does not dispose us to hate him for his prosperity, or be unhappy
at his good. And love to God also has a direct tendency to influence us to obey
his commands. The natural, genuine, uniform fruit of love to God is obedience,
and therefore it will tend to obedience to those commands wherein he forbids
envy, as much as others, yea, to them more especially, because love delights to
obey no commands so much as those that require love. And so love to God will dispose
us to follow his example, in that he has not begrudged us our manifold
blessings, but has rejoiced in our enjoyment; and it will dispose us to imitate
the example of Christ in not begrudging his life for our sakes, and to imitate
the example he set us in the whole course of his life on earth. And,
Second,
a
spirit of Christian love disposes to the same also indirectly, by inclining
us to humility. It is pride that is the great root and source of envy. It
is because of the pride of men’s hearts that they have such a burning desire to
be distinguished, and to be superior to all others in honor and prosperity, and
which makes them so uneasy and dissatisfied in seeing others above them. But a
spirit of love tends to mortify pride, and to work humility in the heart. Love
to God tends to this, as it implies a sense of God’s infinite excellence, and
therefore tends to a sense of our comparative nothingness and unworthiness. And
love to men tends to a humble behavior among men, as it disposes us to acknowledge
the excellencies of others, and that the honors bestowed on them are their due,
and to esteem them better than ourselves, and thus more deserving of
distinction than we are. But I will not now dwell more particularly on this
point, as in a future lecture I shall have occasion more fully to show how
Christian love tends to humility.
Passing, then, in conclusion, to the application of
the subject, I remark,
1. It should lead us to examine ourselves, whether
we are in any degree under the influence of an envious spirit. — Let us
examine ourselves as to time past, and look over our past behavior among men.
Many of us have long been members of human society, having lived by others, and
having had to do with them in very many ways, and being connected with them on
many occasions, both in public and private affairs. And we have seen others in
prosperity, and, it may be, prospering in their affairs more than ourselves.
They have had more of the world, and have been possessed of greater riches, and
have lived in greater ease, and in much more honorable circumstances, than we
have enjoyed. And perhaps some that heretofore we used to look upon as our
equals, or even as inferiors, we may have seen growing in wealth, or advancing
in honor and prosperity, while we have been left behind, until now they have
reached a station far superior to our own. It may be that we have seen such
changes, and been called to bear such trials, through a great part of the
course of our life. Certainly we have often seen others abounding in all that
the world esteems of value, while we have been comparatively destitute of these
things. And now let us inquire how these things have affected us, and how have
our hearts stood, and what has been our behavior, in these circumstances. Has
there not been a great deal of uneasiness, dissatisfaction, and uncomfortable
feeling, and of a desire to see those who were prosperous brought down? Have we
not been glad to hear of anything to their disadvantage? And, in the foreboding
we have expressed about them, have we not in reality spoken out our wishes?
And, in word or deed, have we not been ready to do that which might in some
respect lessen their prosperity or honor? Have we ever cherished a bitter or
unkind spirit toward another because of his prosperity, or been ready on
account of it to look upon him with an evil eye, or to oppose him in public
affairs, or, from an envious spirit, to act with the party that might be
against him? As we look back on the past, do we not see that in these, and many
other kindred things, we have often exercised and allowed an envious spirit?
and many times have not our hearts burned with it toward others?
And turning from the past to the present, what spirit
do you now find as you search your heart? Do you carry any old grudge in your
heart against this or that man that you see sitting with you from Sabbath to
Sabbath in the house of God, and from time to time sitting with you at the
Lord’s table? Is not the prosperity of one and another an eyesore to you? Does
it not make your life uncomfortable, that they are higher than you? Would it
not be truly a comfort to you to see them brought down, so that their losses
and depression would be a source of inward joy and gladness to your heart? And
does not this same spirit lead you often to think evil, or to speak with
contempt, or unkindness, or severity, of such, to those about you? And let
those who are above others in prosperity, inquire whether they do not allow and
exercise a spirit of opposition to the comparative happiness of those below
them. Is there not a disposition in you to pride yourself on being above them,
and a desire that they should not rise higher, lest they come to be equal or
superior to you? And from this are you not willing to see them brought down,
and even to help them down to the utmost, lest at some time they may get above
you? And does not all this show that you are very much under the influence of
an envious spirit?
But it may be that in all this you may justify
yourself, not giving it the name of envy, but some other name, and having
various excuses for your envious spirit, by which you account yourself
justified in its exercise. Some are ready to say of others, that they are not
worthy of the honor and prosperity they have: that they have not half the fitness
or worthiness of the honor and advancement they have, as many others of their
neighbors who are below them. And where, I ask, is the man in the world who
envies another for his honor or prosperity, but is ready to think or say, that
that other is not worthy of his prosperity and honors? Did Joseph’s brethren
esteem him worthy of the peculiar love of his father? Did Haman think Mordecai
worthy of the honor the king conferred on him? Or did the Jews think the
Gentiles worthy of the privileges extended to them under the gospel, when they
were so filled with envy on this account, as is related in the Acts of the
Apostles (Acts 13:45 and17:5)? It is generally the case that, when others are
promoted to honor, or in any respect come to remarkable prosperity, some are
always ready to improve the occasion to tell of their faults, and set forth
their unworthiness, and rake up all possible evil about them. Whereas, it is
not so much that they have faults, for these would often be unnoticed if they
were in obscurity, as it is that they are prospered. Those who talk about their
faults are envious of their prosperity, and therefore speak against them. And I
would desire such persons as think that they are to be justified in their
opposition to others because they are not worthy of their prosperity,
diligently to inquire which it is that pains and troubles them most — their
neighbors’ faults, or their prosperity. If it be their faults, then you would
be grieved on account of them, whether the persons were prospered or not, and
if truly grieved with their faults, then you would be very slow to speak of
them except to themselves, and then in the true spirit of Christian compassion
and friendship. But you may say, they make a bad use of their prosperity and
honor; that they are lifted up by it, and cannot bear, or do not know how to
manage it; that they are insufferable, and scornful, and there is no doing
anything with them in their prosperity, and it is best they should be brought
down; that this will tend to humble them, and that the best thing for their own
good is, to bring them down to the place where they belong, and which is
fittest for them. But here let me urge you strictly to inquire whether you do
in truth lament the injury their prosperity does them, and whether you mourn it
for their sakes, and because you love them? Do your lamentations spring from
pity, or from envy? If you dislike their prosperity because it is not best for
them, but does them hurt, then you will grieve for their calamity, and not at
their prosperity. You will sincerely love them, and, out of this love, will be
heartily sorry for their calamity, and feel a true compassion of heart for them
that the disadvantages of their prosperous state are so much greater than its
advantages. But is this in truth your real feeling? Do not deceive yourself. Is
it their calamity that you are grieved at, or is it merely that they are
prospered? Is it that you are grieved for them, that their prosperity injures
them, or for yourself, that their prosperity is not yours? And here also let
everyone inquire, whether they do not sometimes envy others for their spiritual
prosperity. You remember what was the spirit of Cain toward Abel, of the seed
of the serpent toward the seed of the woman, of Ishmael toward Isaac, of the
Jews toward Christ, of the elder brother toward the prodigal. Beware that you
cherish not their spirit; but rather rejoice in the good estate of others, as
much as if it were your own.
2. The subject also exhorts us to disallow and put away everything approaching to an envious spirit. — So contrary is the spirit of envy to a Christian spirit so evil in itself and so injurious to others, that it should be disallowed and put away by all, and especially by those who profess to be Christians. Great numbers cherish the hope that this is their character, and that they have been endued with a new spirit, even the spirit of Christ. Let it, then, be evident to all, that such is your spirit, by the exercise of that charity that envieth not. In the language of the apostle James (Jam. 3:13-16), “Who is a wise man, and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.” The spirit of envy is the very contrary of the spirit of heaven, where all rejoice in the happiness of others; and it is the very spirit of hell itself — which is a most hateful spirit — and one that feeds itself on the ruin of the prosperity and happiness of others, on which account some have compared envious persons to caterpillars, which delight most in devouring the most flourishing trees and plants. And as an envious disposition is most hateful in itself, so it is most uncomfortable and uneasy to its possessor. As it is the disposition of the devil, and partakes of his likeness, so it is the disposition of hell, and partakes of its misery. In the strong language of Solomon (Pro. 14:30), “A sound heart is the life of the flesh; but envy is the rottenness of the bones.” It is like a powerful eating cancer, preying on the vitals, offensive and full of corruption. And it is the most foolish kind of self-injury; for the envious make themselves trouble most needlessly, being uncomfortable only because of others’ prosperity, when that prosperity does not injure themselves, or diminish their enjoyments and blessings. But they are not willing to enjoy what they have, because others are enjoying also. Let, then, the consideration of the foolishness, the baseness, the infamy of so wicked a spirit, cause us to abhor it, and to shun its excuses, and earnestly to seek the spirit of Christian love, that excellent spirit of divine charity which will lead us always to rejoice in the welfare of others, and which will fill our own hearts with happiness. This love “is of God” (1 John 4:7); and he that dwelleth in it, “dwelleth in God, and God in him” (1 John 4:16).
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
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