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Dealing With Envy Towards Spiritual Peers

Envy, particularly towards spiritual peers, is consistently depicted in Christian thought as a destructive vice that undermines charity and spiritual growth [7, 14]. The Bible frequently warns against envy, identifying it as a "work of the flesh" and a source of conflict [5, 3, 12].

The concept of envy (φθόνος, phthonos) is distinct from jealousy (ζῆλος, zēlos), though the terms are sometimes used interchangeably in English translations. While jealousy can sometimes have a positive connotation, such as God's "jealousy" for His people or Paul's desire to "provoke to jealousy" his kinsmen to save them, envy is almost universally condemned [1, 2, 6]. The Apostle James explicitly links "bitter envy" with "strife in your hearts," warning against pride in such feelings and speaking falsely against truth [3, 12]. John Gill, in his commentary on James, describes envy as a "root of bitterness" that "embitters their minds against their neighbours and friends" and can lead to destruction [12].

Patristic writers, such as Cyprian, viewed envy as a "most deadly evil" and a significant threat to Christian unity [10, 14]. Clement of Rome, in his letter to the Corinthians, attributes the martyrdoms of Peter and Paul to "unrighteous envy," highlighting its destructive power even among the earliest Christian leaders [11, 13]. John Chrysostom compared the envious person to the devil, who, seeing humanity in paradise, sought not to improve his own condition but to cast others down [9]. Augustine also emphasized the malicious nature of envy, stating that it "cannot be other than malicious" [10].

The Summa Theologica by Thomas Aquinas categorizes envy as a mortal sin because its object is contrary to charity, which is the spiritual life of the soul [7]. Aquinas explains that charity rejoices in a neighbor's good, while envy is moved by a contrary impulse [7]. He also discusses how envy can exist even in spiritual beings like angels, noting that while they cannot be affected by bodily pleasures, they can be affected by sins that pertain to a spiritual nature, such as envy [8].

Biblical texts illustrate the pervasive nature of envy. Ecclesiastes 4:4 observes that "all the labor and achievement that is the envy of a man’s neighbor" is ultimately "vanity and a striving after wind" [4]. This suggests that even accomplishments can become a source of envy, leading to futility. The Apostle Paul lists envy among the "works of the flesh" in Galatians 5:21, and it is also cited as a proof of "carnal-mindedness" in 1 Corinthians 3:1,3 [5]. Proverbs 14:30 states that "envy is rottenness of the bones," indicating its physically and spiritually debilitating effects [5].

The antidote to envy, according to some traditions, lies in the fear of God and humility. The Testament of the Twelve Patriarchs suggests that "deliverance from envy cometh by the fear of God," leading to a lightening of the mind and sympathy for those previously envied [15]. Augustine, in his discussion of holy virginity, links the excellence of spiritual service with the need for "safest humility," implying that humility can guard against the envy that might arise from comparing oneself with others [16]. The consistent message across these sources is that envy is a grave spiritual danger, hindering grace and leading to various evils [5].

Sources

  1. Romans “if by any means I may provoke to jealousy those who are my flesh, and may save some of them. -- Romans 11:14”
  2. Deuteronomy “They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation. -- Deuteronomy 32:21”
  3. James “James 3:14 (BBE) — But if you have bitter envy in your heart and the desire to get the better of others, have no pride in this, talking falsely against what is true.”
  4. Ecclesiastes “Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind. -- Ecclesiastes 4:4”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Envy — Forbidden -- Pr 3:31; Ro 13:13. Produced by foolish disputation -- 1Ti 6:4. Excited by good deeds of others -- Ec 4:4. A work of the flesh -- Ga 5:21; Jas 4:5. Hurtful to the envious -- Job 5:2; Pr 14:30. None can stand before -- Pr 27:4. A proof of carnal-mindedness -- 1Co 3:1,3. Inconsistent with the gospel -- Jas 3:14. Hinders growth in grace -- 1Pe 2:1,2. The wicked Are full of. -- Ro 1:29. Live in. -- Tit 3:3. Leads to every evil work -- Jas 3:16. Prosperity of the wicked should not excite -- Ps 37:1,35; 73:3,17-20. Punishment of -- Isa 26:11. Exemplified”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Jealousy — Suspicion of a wife's purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another's honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).”
  7. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Envy, Art. 3: Article: Whether envy is a mortal sin? I answer that, Envy is a mortal sin, in respect of its genus. For the genus of a sin is taken from its object; and envy according to the aspect of its object is contrary to charity, whence the soul derives its spiritual life, according to 1 Jn. 3:14: "We know that we have passed from death to life, because we love the brethren." Now the object both of charity and of envy is our neighbor's good, but by contrary movements, since charity rejoices in our neighbor's ”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Malice of the Angels with Regard to Sin, Art. 2: Article: Whether only the sin of pride and envy can exist in an angel? I answer that, Sin can exist in a subject in two ways: first of all by actual guilt, and secondly by affection. As to guilt, all sins are in the demons; since by leading men to sin they incur the guilt of all sins. But as to affection only those sins can be in the demons which can belong to a spiritual nature. Now a spiritual nature cannot be affected by such pleasures as appertain to bodies, but only by such as are in k”
  9. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcase. For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but doth every thing to supplant and throw down him that is flying towards heaven, becoming an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his own condition, but to cast him out of paradise. And again, seeing him seated in heaven and the rest hastening thither, he holds to”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — CHAP. 8.--12. In short, we may see how great an evil in itself is envy, which cannot be other than malicious. Let us not look for other testimony. Cyprian himself is sufficient for us, through whose m: 452 Cyprian to argue and warn most forcibly about envy and malignity, from which most deadly evil he proved his own heart to be so far removed by the abundance of his Christian love; by carefully guarding which he remained in the unity of communion with his colleagues, who without ill-feeling entertained different views about baptism, whi”
  11. Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. V.--NO LESS EVILS HAVE ARISEN FROM THE SAME SOURCE IN THE: MOST RECENT TIMES. THE MARTYRDOM OF PETER AND PAUL. But not to dwell upon ancient examples, let us come to the most recent spiritual heroes.(11) Let us take the noble examples furnished in our own generation. Through envy and jealousy, the greatest and most righteous pillars[of the Church](3) have been persecuted and put to death.(12) Let us set before our eyes the illustrious(13) apostles. Peter, through unrighteous envy, endured not one or two, ”
  12. James (Baptist/Reformed) “John Gill on James 3:14: But if ye have bitter envying and strife in your hearts,.... Though these may not be expressed by words, or actions: envy at the happiness of others, whether at the external blessings of Providence, as riches and honours, or at the internal endowments of their minds, as their wisdom and knowledge, their parts and abilities, is a root of bitterness in the heart, which bears wormwood and gall, and produces bitter effects in the persons in whom it is; it embitters their minds against their neighbours and friends; it is rottenness in their bones, and slays and destroys tho”
  13. Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — CHAP. V.--NO LESS EVILS HAVE ARISEN PROM THE SAME SOURCE IN THE MOST RECENT TIMES. THE MARTYRDOM OF PETER AND PAUL.: But not to dwell upon ancient examples, let us come to the most recent spiritual heroes.(15) Let us take the noble examples furnished in our own generation Through envy(16) and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death.(17) Let us set before our eyes the illustrious(18) apostles. Peter, through unrighteous envy, endured not one or two, but numerous labour”
  14. Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON JEALOUSY AND ENVY. (part 1): ARGUMENT.(5)--AFTER POINTING OUT THAT JEALOUSY OR ENVY IS A SIN ALL THE MORE HEINOUS IN PROPORTION AS ITS WICKEDNESS IS HIDDEN, AND THAT ITS ORIGIN IS TO BE TRACED TO THE DEVIL, HE GIVES ILLUSTRATIONS OF ENVY FROM THE OLD TESTAMENT, AND GATHERS, BY REFERENCE TO SPECIAL VICES, THAT ENVY IS THE ROOT OF ALL WICKEDNESS. THEREFORE WITH REASON WAS FRATERNAL HATRED FORBIDDEN NOT IN ONE PLACE ONLY, BUT BY CHRIST AND HIS APOSTLES. FINALLY, EXHORTING TO THE LOVE OF ONE'S ENEMIES BY GOD'S EXAMPLE, HE DISSUADES FROM THE SIN ”
  15. Introduction “Testament of the Twelve Patriarchs, Introduction, section 7: that deliverance from envy cometh by the fear of God. 5 For if a man flee to the Lord, the evil spirit runneth away from him, and his mind is lightened. 6 And henceforward he sympathiseth with him whom he envied and forgiveth those who are hostile to him, and so ceaseth from his envy. 4 1 And my father asked Concerning me, because he saw that I was sad; and I said unto him, I am 2 pained in my liver. For I mourned more than they all, because I was guilty of the selling of Joseph. 3 And when we went down into Egypt, and he bound me as”
  16. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF HOLY VIRGINITY. (part 25): not to shun marriage, as forbidden, but to fly past it, as allowed. 31. Whence the greatness of this service,(19) unto the undertaking of which we have according to our strength exhorted, the more excellent and divine it is, the more doth it warn our anxiety, to say something not only concerning most glorious chastity, but also concerning safest humility. When then such as make profession of perpetual chastity, comparing themselves with married persons, shall have discovered, that, according to the Scriptures, the oth”
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