The Father’s Counsel: Success in the Face of Envy
Jesus said, “And blessed is the one who is not offended by me” (ESV Study Bible, 2008, Matt. 11:6; cf. Lk. 7:23), and, “The world can’t hate you, but it does hate me because I accuse it of doing evil” (New Living Translation, 2015, Jn. 7:7). Because it is our responsibility to rebuke those inside the church who are practicing sin, consider this a rebuke to the envious and divisive (1Tim. 5:20; 1Cor. 5:11-13; Jud. 1:19).
As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear (ESV Study Bible, 2008, 1Tim. 5:20).Those who sin should be reprimanded in front of the whole church; this will serve as a strong warning to others (New Living Translation, 2015, 1Tim. 5:20).
Often, it is precisely these individuals who spread evil within the church, becoming so spiritually corrupt that they devour one another in rivalries (Gal. 5:19–21), falsely believing material wealth means anything at all (Pr. 11:4 ESV; Ps. 73:12 ESV). If you pay close attention, these adversaries will reveal their deepest fears cloaked in arrogance. When they puff out their chest and boast, it is not confidence—it is a façade of superiority born from their own insecurities. This bravado is a defense mechanism, a desperate attempt to conceal their vulnerabilities. In truth, they are laying bare their weaknesses for all to see. I have yet to encounter a truly secure individual who feels the need to act in such a manner; as intelligence grows, so too does humility, and those who speak ill of others are merely projecting their own insecurities and limitations onto those they envy. As Seneca (1889) vividly illustrates in his Minor Dialogues, On the Tranquility of the Mind (De Tranquillitate Animi):
... hence comes the State of Mind of those who loathe their idleness, complain that they have nothing to do, and view the progress of others with the bitterest jealousy: for an unhappy sloth favours the growth of envy, and those who cannot succeed themselves wish everyone else to be ruined (p. 257).
For both the Christian and the stoic true success has always spoken for itself in the form of aretē or moral excellence (2Pet. 1:5). For the Christian it is the visable change in the life of the believer—the fruits of genuine faith by the power and indwelling of the Holy Spirit (Jn. 15:4-5; Gal. 5:22-23). In 2014, Dittmar et al. found that people who treat material wealth as the primary measure of success often pay a real psychological price: research finds that strong materialistic values are reliably associated with lower life satisfaction, greater social comparison and envy, and poorer mental well-being. In the same way that the upper class Pharisees envied the materially poor Christ, materialists also persecute the spiritually rich among us (Jas. 1:9-11; Matt. 27:18; 25:40). These represent the most impoverished of all men—who confuse net‑worth for self‑worth, achieving nothing beyond living where others grew up or enriching their employer, thus only boasting of their enslavement to Mammon:
No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon (ESV Study Bible, 2008, Matt. 6:24; cf. Lk. 16:13).
Christians should first focus on their relationship with Christ; this is the purest form of success. Therefore, a good father teaches his son to care about that relationship enough to abide by Christ’s teachings, not to say “I don’t worry about it,” which is the thinking of one who deceives and is deceived (1Jn. 3:7). Instead, heed the advice of your heavenly Father and draw close to his teachings on repentance and fruit-bearing.
Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God. Whoever abides in the teaching has both the Father and the Son (ESV Study Bible, 2008, 2Jn. 1:9).
Secondly, if we consider ourselves blessed for any other reason, let it be for biblical reasons (Jas. 1:9-11). Moral excellence separates a wise leader from a clever tyrant, and education amplifies moral excellence, turning raw potential into refined power. Consequently, the ruby of proverbs (Pr. 31:10; 18:22), and Christ‑filled offspring (Ps. 127:1-3 ESV; cf. Hos. 4:6 ESV; Rom. 3:31) within the confines of marriage become the conditional fruits of education and opportunity (Ecc. 9:11):
Establish your work outside and get your fields ready; afterward build[b] your house (NET Bible, 2019, Pr. 24:27).b. Proverbs 24:27 sn If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV) (Full Notes Edition, 2019, Pr. 24:27).
Further, heed Paul's counsel in Philippians and learn from Peter’s exchange with Jesus in John; for what business is it of yours what Christ does in the lives of others unless it is to support them? As the Apostles articulate:
Peter asked Jesus, “What about him, Lord?” Jesus replied, “If I want him to remain alive until I return, what is that to you? As for you, follow me” (New Living Translation, 2015, John 21:21–22).
- Dittmar, H., Bond, R., Hurst, M., & Kasser, T. (2014). The relationship between materialism and personal well-being: A meta-analysis. Journal of personality and social psychology, 107(5), 879–924. https://doi.org/10.1037/a0037409
- ESV Study Bible (ESV Text Edition: 2016). (2008). Crossway.
- NET Bible: Full Notes Edition. Biblical Studies Press, L.L.C., 2019.
- New Living Translation. (2015). Tyndale House Publishers.
- Seneca, L. A. (1889). Minor dialogues together with the dialogue on Clemency (A. Stewart, Trans.). George Bell and Sons. (Original work published AD 62)
Fraternitatis Aeternae, Ordo Luminis.