Envy is called a passion, and passion means suffering. The patient who is ill of envy is a sinner and a sufferer too. He is an object of pity. It is a mysterious and terrible disease. The nerves of sensation within the man are attached by some unseen hand to his neighbours all around him, so that every step of advancement which they make tears the fibres which lie next his heart. The wretch enjoys a moment’s relief when the mystic cord is temporarily slackened by his neighbour’s fall; but his agony immediately begins again, for he anticipates another twitch as soon as the fallen is restored to prosperity. . . . The cure of envy, as wrought by the love of Christ, is not only a deliverance from pain, it is, even in the present world, an unspeakable gain. That man will speedily grow rich who gets and puts into his bag not only all his own winnings, but also all the winnings of his neighbours. . . . The Nile, contrary to the analogy of other great streams, flows more than a thousand miles without receiving the waters of a single tributary; the consequence is, that it grows no greater as it courses over that vast line. Other rivers are every now and then receiving converging streams from the right and left, and thereby their volume continually increases until it reaches the sea. The happiness of man is like the flow of water in a river. If you enjoy nothing but what is your own, your tiny rivulet of contentment, so far from increasing, grows smaller by degrees, until it sinks unseen into the sand, and leaves you in a desert of despair; but when all the acquisitions of your neighbours go to swell its bulk, your enjoyment will flow like a river enriched by many affluents, growing ever greater as life approaches its close. It is some such river that makes glad the city of God.—Arnot.
Socrates called envy the soul’s saw; and wished that envious men had more eyes and ears than others, that they might have the more torment by beholding and hearing other men’s happiness.—Trapp.
Envy at last crawls forth from hell’s dire throng,
Of all the direfull’st! Her black locks hung long,
Attired with curling serpents; her pale skin
Was almost dropped from her sharp bones within;
And at her breasts stuck vipers, which did prey
Upon her panting heart both night and day,
Sucking black blood from thence, which to repair,
Both day and night they left fresh poisons there.
Her garments were deep-stained in human gore,
And torn by her own hands, in which she bore
A knotted whip and bowl, which to the brim
Did with green gall and juice of wormwood swim;
With which, when she was drunk, she furious grew,
And lashed herself; thus from the accursed crew
Envy, the worst of fiends, herself presents,
Envy, good only when she herself torments.—Cowley.
main homiletics of verse 31.
The Oppressed and Their Oppressors.
I. Those who are the objects of oppression—“The poor.” They are made up of three classes. 1. Those who have never known their supplies to be equal to their positive needs—who have not only always lived from hand to mouth, but whose hands have never been able to obtain a sufficient supply for the mouth. Such poor ones have this advantage, they have never known better days—their life is like a river whose shallow waters have never overflowed its banks—whose channel has always been much deeper than the stream. There is no force of contrast to add to the present bitterness. 2. Those who have been reduced from sufficiency to want. To such poverty is a greater hardship than to those just mentioned. The light and comfort of the past makes the darkness and misery of the present harder to bear. If their own wrong-doing or mistakes have been the cause of their fall, the trial is all the heavier. 3. There are those whom we call poor who, though not actually in want, have to toil hard and unceasingly for the necessaries of life, and who know nothing of the luxuries of wealth and ease.
II. The oppression of any or all of these is an insult to God. To oppress the first is to oppress men for what they cannot help—for that for which they are as irresponsible as for the colour of their skin, and therefore it is to reproach Him who appointed them to their lot in life. To oppress the second is to insult God, by afflicting them beyond the affliction which He has permitted to fall upon them. Whether their present condition is retribution or chastisement, its measure has been appointed by the hand of the All-wise Ruler of men, and it is “reproaching” Him to add to it by oppression. If a child is being corrected by its parent, or a criminal is paying the penalty which the judge has awarded to him for his crimes, it is an impeachment of their judgment to add in any way to the punishment that has been decreed. Those who oppress the third class are guilty of a sin against those who have always been special objects of His favour, and who make up a large proportion of the members of His kingdom. (See Homiletics and Comments on [verse 21].)
III. Mercifulness to the poor reveals reverence for God. 1. It shows that the man regulates his conduct by Divine laws. God, as we have seen in considering the 21st verse, has been most explicit in the revelation of His will in this matter. 2. He sees in every man some trace of his Divine Creator.
“Man is God’s image; but a poor man is
Christ’s stamp to boot.”—Herbert.
outlines and suggestive comments.