Matthew 12:23Meaning & Commentary from the Church Fathers

Such is the nature of envy—indeed, no evil rivals it. A fornicator at least derives immediate gratification from his transgressions, yet the envious one harbors ongoing torment against the object of his disdain, remaining consumed by his vice. Just as a swine delights in mud, the malevolent spirits revel in causing us harm, and similarly, the envious find joy in the misfortunes of their neighbors. When disaster strikes another, they feel a perverse satisfaction, seeing the hardship of others as their own pleasure, while the well-being of others becomes a source of bitterness for them. Are such individuals not deserving of the harshest penalties, like rabid dogs or demons, given their malicious nature? Others express compassion for voiceless creatures when wronged, yet you seethe and pale at the sight of a neighbor's success. Can such madness be surpassed? Thus, while fornicators and tax collectors may enter the kingdom of God, the envious are cast out, for the Saviour declares: the sons of the kingdom shall be cast out (Matt. 8:12). The former, liberated from their vices, receive blessings they never anticipated; the latter lose the graces they once possessed. And rightly so. Envy transforms a person into a fiend, prompting the first act of murder, leading to the desecration of the earth and the ruination of lives, as exemplified by the fate of Dathan, Korah, and Abiram.

But one might argue, it is easy to critique envy; the pressing question is how to rid oneself of such a malady. How do we overcome this vice? Recognize that both the fornicator and the envious are barred from the Church, the latter even more so than the former. Nowadays, envy is often not perceived as a grave sin, leaving people unmotivated to abandon it. If we realize its wickedness, we should strive to forsake it readily. Therefore, weep and mourn, pray to God for deliverance; come to see it as a serious sin and genuinely repent. Should you inquire, who is unaware that envy is a vice? It is acknowledged by all; yet not everyone equates this passion with fornication or adultery. Has anyone ever held themselves accountable for indulging in cruel envy or beseeched God for mercy over this affliction? Rarely, if ever. Instead, a person consumed by this despicable passion may fast and offer a trifle to a beggar, believing they have done nothing wrong, even while harboring a multitude of envious thoughts. Why did Cain become a murderer? Why did Esau falter? Why were the children of Laban, Jacob, Dathan, Korah, Abiram, Miriam, Aaron, and even the devil himself brought to such ruin? Understand that in envying another, you are not wounding the one you covet, but inflicting harm upon yourself. For what evil did Cain do to Abel? He unwittingly hastened Abel's passage into the kingdom while subjecting himself to numerous sufferings. What damage did Esau inflict on Jacob? Did he not prosper and enjoy rich blessings, while the latter was forced to endure exile from his family? Even though the sons of Jacob committed fratricide against Joseph, did their wickedness not result in hunger and despair for them, while Joseph ascended to the throne of Egypt? The more you envy, the more favor you unwittingly confer upon the one you resent. God oversees all things, and when He witnesses the one who causes an offense, He elevates them and bestows glory upon them, while punishment descends upon you. Scripture warns, "Do not rejoice in the fall of your enemies, lest the Lord see it and displease Him" (Proverbs 24:17). Is it any wonder then that neither the envious nor those who suffer for their own injustices escape His judgment? So, let us cast off this many-headed beast—envy in all its forms. If loving one's neighbor carries no distinction from the tax collector, what becomes of the one who harbors hatred for someone who has wronged them not? How can such a person evade the fires of torment, having become worse than the pagans? I lament deeply that we, called to emulate angels and even the Lord of angels, allow ourselves to be consumed by jealousy akin to that of the devil. Envy is rampant within the Church, and often even more so within ourselves than among those we oversee, highlighting our urgent need for guidance.

Ask yourself, why do you envy your neighbor? Is it due to their esteem and favorable reputation? Are you oblivious to the myriad of evils that such honor brings to those unprepared for it? It inflates pride and arrogance, fosters carelessness, and ultimately leads such individuals into ruin. Moreover, the pleasures that accompany this honor are fleeting; once gone, they leave behind lasting harm. Do you envy someone because they enjoy greater favor with the ruler and exercise power over others? Such thinking reflects a worldly mindset, shackled to carnal desires. In contrast, a spiritual person finds little to truly distress them. What harm can the envious one truly inflict? Will they strip another of their honor? If it is deserved, it serves to enhance their virtue. If unjust, the consequences rest upon the wicked individual, not the one wronged. The one who endures injustice with grace and fortitude gains deeper favor with God.

Let us then seek to distinguish ourselves not through the pursuit of power, prestige, or authority, but by embodying virtue and wisdom. Temporal power often compels individuals toward actions displeasing to God, requiring immense courage to wield it justly. A person deprived of power remains irreverent, while one who possesses it may endure trials akin to a man resolved to live chaste with an alluring companion. Such is the allure and peril of authority! Power can provoke many to offense and ignites wrath within many hearts, releasing uncontrolled speech and inviting chaos into the soul. Why, then, do you admire a man ensnared by such hazards and deem him fortuitous? What insanity! Consider too the many foes and detractors who are ever at his heels. Can such a condition be rightly termed blissful? Yet, you say, such an individual is esteemed by the populace? Recall, the approval of men is not the same as accountability to God, and to seek the favor of the masses invites treacherous shoals and pitfalls. The celebrity status sought by many only chains them to great risks and worries, leading to sorrow. Those burdened by public recognition seldom find rest; even if they possess numerous merits, their entrance to the kingdom remains fraught with difficulty. In truth, earthly glory often diminishes our humanity, breeding fear, meanness, insincerity, and hypocrisy.

Ask, for example, why the Pharisees accused Christ of being possessed? Was it not out of a desire for public admiration? And why did the masses perceive Him rightly? Because He was not ensnared by such folly. Nothing blinds and corrupts hearts like the lust for fame. In contrast, those who scorn it are truly valiant and glorious. Thus, a profoundly courageous spirit is required to withstand such tempests. A glory-seeker may elevate themselves in favorable times yet wishes to disappear when facing adversity. This obsession for praise serves as both their purgatory and paradise. Is such a condition truly worthy of envy? On the contrary, is it not deserving of our grief? It is evident to all. To envy those basking in such a transient fame is akin to coveting the wounds of a man brutally tormented and chained. Indeed, ambition entangles individuals in myriad constraints, as everyone demands their own judgment, often without discernment. Is not this harsher than any tempest? The pursuit of honor raises joy only to plunge one into despair, fostering perpetual unease. Even before a public display or speech, one is riddled with anxiety. Following such events, they either succumb to despondency or plunge into unbridled elation, which can be more detrimental than sorrow itself. This joy, harmful in its effects, renders the soul lighthearted, arrogant, and capricious, as seen throughout history. Did not David's virtue shine through his trials rather than his revelries? Were the Jewish people not fervent in their cries to God during despair rather than during frivolity in the wilderness? Thus, Solomon, renowned for his wisdom, declared, "It is better to go to the house of mourning than to the house of feasting" (Ecclesiastes 7:3). Christ, too, blesses those who mourn, declaring, "Blessed are those who mourn" (Mt. 5:4), while lamenting those who find mirth: "Woe to you who laugh, for you shall mourn" (Lk. 6:25). This is just, for in times of revelry, the soul becomes weak and indulgent, while in sorrow it is fortified, purified, and elevated to courage. Knowing this, let us shun the allure of worldly fame and the fleeting joy it engenders, striving instead for genuine and eternal glory, which we may attain through the grace and love of our Lord Jesus Christ, to whom be glory and sovereignty forever. Amen.

Listen to their words: “Is this not the Son of David?” If they had truly recognized Him, they would have proclaimed, “This is the Son of God.” Yet, upon hearing this, the Pharisees remarked, “He casts out demons by the authority of Beelzebul, the ruler of demons.” But let us consider: Did the Pharisees vocalize this accusation, or were these merely their thoughts? The crux of this inquiry lies in the statement, “The Pharisees, when they heard these things, said.” Yet the subsequent verse indicates, “But Jesus, knowing their thoughts,” suggesting He was aware of their inner dialog rather than their spoken words. Thus, it is possible they voiced something, but it stemmed from malice. People often make false assertions not out of a desire to belittle, but from a lack of understanding. The Pharisees uttered their falsehoods regarding Christ driven by wicked intentions—not from ignorance, but to dissuade the populace from faith in Christ through their disparaging remarks. They recognized that the crowd was marveling and said, “Is this not the son of David?” These questions were posed by those on the verge of belief. Hence, out of envy, the Pharisees, concerned that the people might place their faith in Him after witnessing His miracle, countered, “What is it that astonishes you, men? What senseless words do you utter, thinking He is the son of David? We are certain that He drives out demons by Beelzebul, the prince of demons.” They spoke not from ignorance of the truth, for they were fully aware that the spirit of Satan could not work such wonders.

To counter such accusations, Christ presented two arguments: First, if He cast out demons by Beelzebub's authority, it would imply that Satan is turning against himself, which is nonsensical since that would mean the kingdom of Satan cannot stand (25-26); second, if the Pharisees ascribe His exorcisms to Beelzebub, they must also account for the exorcisms performed by their own followers, which they neither acknowledge nor will explain (27).

Christ then rightly declares that His exorcisms are performed through the Holy Spirit (as stated in Luke, metaphorically described as the finger of God, v. 20). This leads to the conclusion that the reign of Satan, who had previously tormented humanity, is ending, and the kingdom of God is being established (28). Verse 29 illustrates the necessity of this conclusion: if those bound by Satan are liberated, it indicates that a Stronger One—referring to the Messiah—has entered into the domain of the strong, Satan, who has been overpowered, allowing the Stronger One to seize his possessions.

Following this, Christ declared, “Whoever is not with Me is against Me, and whoever does not gather with Me scatters” (the second phrase employs imagery of the harvest). If these remarks continue the repudiation of the Pharisees’ claim that He cast out demons through Beelzebub, their implication is that there is no association between Beelzebub and Christ; there is no neutral position regarding Christ; those not with Him oppose Him. Conversely, if this statement is connected to the subsequent discussion, it serves as a cautionary message to those wavering between supporting the Pharisees or aligning with Christ.