Early Christian Beliefs About Envy and Jealousy
Early Christians taught that envy and jealousy are sinful and destroy peace, love, and faithfulness. Clement of Rome, Ignatius, Cyprian, Irenaeus, and Clement of Alexandria all warn against them, often linking them to Cain, strife, and murder. Bible passages like Galatians 5:20-21, James 3:14-16, and 1 Corinthians 3:3 are central to the teaching. The strongest early witness says believers should reject envy and live in humility and love.
114 early-church witnesses · 187 source quotations · compared with Scripture
What did early Christians believe about envy and jealousy?
Early Christian writers treat envy and jealousy as serious sins that belong to the flesh and must be put away. Clement of Rome, Ignatius, Cyprian, Clement of Alexandria, Irenaeus, and others link envy to murder, persecution, strife, and even the devil’s work. Paul’s letters, especially Galatians 5:20-21 and 5:26, are the main Bible texts behind this teaching, and early writers use them often.
The evidence is broad and repeated across the first three centuries, with some difference in wording but not in the basic warning. A few writers also use “jealousy” in a positive or mixed sense, but the main Christian moral teaching is clear: envy is destructive and unfit for believers. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christian writers call envy and jealousy sins, not harmless feelings.
- Clement of Rome and Cyprian connect envy with murder, persecution, and church division.
- Ignatius says envy has the devil as its author, while Paul places envy among the works of the flesh.
- The teaching is wide and repeated, with Bible passages and early church writers pointing the same way.
Questions Answered by the Sources
Did the early Christians teach that envy and jealousy are sins?
Yes. Early Christian writers treat envy and jealousy as sinful, destructive, and foreign to Christian life. Clement of Alexandria, Cyprian, Ignatius, and the apostle Paul all place them among the works and habits believers must reject.
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
Now the works of the flesh are manifest, which are, fornication uncleanness, profligacy, idolatry, witchcrafts, enmities, strifes, jealousies, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and such like;
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
For envy, and jealousy, and bitterness, stand without the divine choir.
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Apostolic Constitutions, Apostolic Constitutions Direct teaching
XII. Now, as concerning envy, or jealousy, or evil-speaking, or strife, or the love of contention, we have said already to you, that these are alien from a Christian, and chiefly in the case of widows.
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Ignatius, Epistles of Ignatius Direct teaching
Flee from haughtiness, “for the Lord resisteth the proud.” Abhor falsehood, for says [the Scripture], “Thou shalt destroy all them that speak lies.” Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder.
More related quotations from this section 1 shown
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Cyprian, Treatises Direct teaching
...d, "Whoever is least among you all, that one will be great." Luke 9:48 By His answer He cut off all envy. He pulled out and tore away every cause and occasion of biting jealousy. A disciple of Christ must not be jealous, must not be envious. Among us there can be no rivalry for honor. From humility we grow to the highest attainments. We have learned how we may be pleasing. And finally, the Apostle Paul, instructing and warning us that we who have been lit by the light of Christ and have escaped from the darkness of a life of night should walk in the deeds and works of light, writes and says, "The night has passed, and the day is near. Therefore let us cast off the works of darkness, and let us put on the armor of light. Let us walk properly, as in the day; not in rioting and drunkenness, not in lusts and wantonness, not in strife and jealousy." Romans 13:12-13 If the darkness has departed from your heart, if the night has been scattered from it, if the gloom has been driven away, if the brightness of day has lit up your senses, if you have begun to be a man of light, do the things that belong to Christ, because Christ is the Light and the Day.
Did early Christians connect envy with the devil?
Yes. Ignatius says the author of envy is the devil, and Cyprian says envy’s origin is traced to the devil. Early Christian writers often use Cain as the example of how that envy turns into violence.
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Cyprian, Treatises Direct teaching
Argument. — 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.
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Cyprian, Treatises Direct teaching
Thenceforth envy rages on the earth, in that he who is about to perish by jealousy obeys the author of his ruin, imitating the devil in his jealousy;
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Cyprian, Treatises Supporting witness
...loved by God. But when he saw man made in the image of God, he burst out in jealousy with malicious envy. He did not cast another down by the impulse of his jealousy before he himself had first been cast down by jealousy. He was taken captive before he took others captive, and ruined before he ruined others. While, at the urging of jealousy, he robbed man of the grace of immortality that had been given, he himself lost what he had previously had. How great an evil that is, beloved brothers—an evil by which an angel fell, by which that high and glorious greatness could be robbed and overthrown, and by which he who deceived was himself deceived! From that time on, envy rages on the earth, because the one who is going to perish through jealousy obeys the author of his ruin, imitating the devil in his jealousy; as it is written, "But through envy of the devil death entered into the world." Therefore, those who are on his side imitate him.
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Ignatius, Epistles of Ignatius Direct teaching
...d." Hate falsehood, for as the Scripture says, "You will destroy all who speak lies." Guard against envy, for its author is the devil, and his successor is Cain, who envied his brother and out of envy committed murder. Encourage my sisters to love God and remain faithful to their own husbands. Similarly, encourage my brothers to remain faithful to their own wives. Protect the virgins as the precious treasures of Christ. Be patient, so that you may be great in wisdom. Do not neglect the poor, especially if you are prosperous. For "by alms and fidelity sins are purged away."
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Wisdom of Solomon 2:24 Supporting witness
Nevertheless through envy of the devil came death into the world: And they that are of his side do find it.
How did early Christians say envy affected the church?
They said envy causes division, rivalry, and dishonor in the church. Clement of Rome warns that envy and jealousy fueled disorder and conflict, while Clement of Alexandria and Irenaeus connect envy with fleshly behavior that should not mark believers.
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Clement of Rome, First Epistle to the Corinthians Direct teaching
Through envy and jealousy, the greatest and most righteous pillars [of the Church] have been persecuted and put to death.
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Clement of Rome, First Epistle to the Corinthians Direct teaching
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.” Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity.
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Clement of Rome, First Epistle to the Corinthians Supporting witness
Why are there strifes, and tumults, and divisions, and schisms, and wars among you?
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Dionysius of Alexandria, Miscellaneous Fragments Background
...ht at once to begin their festival joy and gladness. But in what you wrote to me, you showed very clearly, and with an intelligent understanding of the Holy Scriptures, that they do not seem to give any exact statement of the hour when He rose. For the Evangelists describe differently the people who came one after another to the tomb, and all declare that they found the Lord already risen. Matthew says it was at the end of the Sabbath. John writes that it was early, while it was still dark. Luke says it was very early in the morning. Mark tells us it was very early in the morning, at the rising of the sun. So no one has shown us clearly the exact time when He rose. It is admitted, however, that those who came to the tomb at the end of the Sabbath, as it began to dawn toward the first day of the week, found that He was no longer lying in it. And let us not suppose that the Evangelists disagree or contradict one another. Even if there seems to be some small difficulty in the matter we are asking about, they all agree that the Light of the world, our Lord, rose on that one night, though they differ about the hour. So we may rightly try, with a wise and faithful mind, to bring their
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Irenaeus, Against Heresies: Book IV Direct teaching
“For when envying and strife,” he says, “and dissensions are among you, are ye not carnal, and walk as men?” That is, that the Spirit of the Father was not yet with them, on account of their imperfection and shortcomings of their walk in life.
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Clement of Alexandria, The Instructor (Paedagogus) Direct teaching
1 Corinthians 13:12 Wherefore also he has added, neither yet are you now able, for you are still carnal, minding the things of the flesh — desiring, loving, feeling jealousy, wrath, envy.
More related quotations from this section 2 shown
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Acts 13:45 Supporting witness
But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
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Philippians 1:15 Supporting witness
Some indeed preach Christ from envy and rivalry, but others from good will.
Which Bible passages did early Christians use about envy and jealousy?
The main Bible texts are Galatians 5:20-21 and 5:26, 1 Corinthians 3:3, James 3:14-16, James 4:5, Mark 7:22, and 1 Peter 2:1. These passages place envy with other sins and warn that it leads to disorder and fleshly living.
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Galatians 5:21 Direct teaching
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
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Galatians 5:20 Direct teaching
idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,
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Galatians 5:26 Direct teaching
Let us not be desirous of vain glory, provoking one another, envying one another.
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James 3:16 Direct teaching
For where envying and strife is, there is confusion and every evil work.
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James 4:5 Direct teaching
Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
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1 Corinthians 3:3 Direct teaching
for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way?
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James 3:14 Direct teaching
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
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Mark 7:22 Direct teaching
coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness.
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1 Peter 2:1 Direct teaching
So put away all malice and all deceit and hypocrisy and envy and all slander.
More related quotations from this section 5 shown
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Irenaeus, Against Heresies: Book V Direct teaching
The apostle, anticipating the wicked speeches of unbelievers, has specified the works he calls carnal. He clarifies this to leave no room for doubt for those who might twist his meaning, saying in the Epistle to the Galatians: "Now the works of the flesh are clearly shown, which include adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions, jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and the like; of which I warn you, as I have warned you before, that those who do such things shall not inherit the kingdom of God." Thus, he explains to his listeners more explicitly what he means by "Flesh and blood shall not inherit the kingdom of God." For those who do these things, since they indeed walk after the flesh, do not have the power of living unto God. He then tells us the spiritual actions that give life, which is the engrafting of the Spirit; saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, kindness, faith, meekness, self-control, chastity: against these there is no law." Therefore, he who has progressed to better things and has
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Irenaeus, Against Heresies: Book V Direct teaching
and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: “Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions, jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like;
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Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
...vil, but as struggling in a helpful way, "so that you cannot do the things that you would." Now the works of the flesh are plain: fornication, uncleanness, profligacy, idolatry, witchcrafts, enmities, strife, jealousy, wrath, contentions, dissensions, heresies, envyings, drunkenness, revellings, and things like these. About these I tell you beforehand, as I have also said before, that those who do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, temperance, goodness, faith, and meekness. He calls sinners, I think, flesh, and the righteous, spirit. Further, manliness is to be taken up in order to produce confidence and patience, so that if someone strikes one cheek, a person may offer the other also; and if someone takes away the cloak, a person may yield the coat also, with firmness, holding back anger. For we do not train our women like Amazons for manliness in war, since we want even the men to be peaceable. I hear that the Sarmatian women practice war no less than the men, and that the women of the Sacæ also shoot backward while pretending to flee, just like the men. I also know that the women near
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Origen, De Principiis (On First Principles) Supporting witness
5. However, regarding heresies, envyings, contentions, and other vices being ranked among the works of the flesh, they understand the passage in this way: when the mind becomes duller in its perception because it gives itself to the passions of the body, and is weighed down by the mass of its vices, and has no refined or spiritual feelings, it is said to be made flesh. It takes its name from that in which it shows greater vigor and force of will. They also raise this further question: who will be found, or who will be said, to be the creator of this evil sense called the sense of the flesh? For they defend the view that there is no creator of soul and flesh other than God. And if we were to say that the good God created, within His own creation, anything hostile to Himself, that would plainly seem absurd. If, then, it is written that carnal wisdom is enmity against God, and if this is declared to be a result of creation, then God Himself will seem to have formed a nature hostile to Himself, which cannot be subject to Him or to His law, as though it were an animal of which such qualities are stated. And if this view is accepted, how will it appear to differ from the view of those wh
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Origen, De Principiis (On First Principles) Supporting witness
5. With respect, however, to the following being ranked among the works of the flesh, viz., heresies, and envyings, and contentions, or other (vices), they so understand the passage, that the mind, being rendered grosser in feeling, from its yielding itself to the passions of the body, and being oppressed by the mass of its vices, and having no refined or spiritual feelings, is said to be made flesh, and derives its name from that in which it exhibits more vigour and force of will.
Common Questions
Did early Christians think envy was a sin?
Yes. They usually treated envy as a serious sin that belongs to the flesh and leads to strife, harm, and even murder.
Which early Christian writers talk about envy and jealousy?
Clement of Rome, Ignatius, Clement of Alexandria, Irenaeus, Cyprian, and others speak about envy and jealousy often.
What Bible passages did early Christians use about envy?
They often used Galatians 5:20-21 and 5:26, 1 Corinthians 3:3, James 3:14-16, and related passages about putting envy away.
Source Index for Envy and jealousy
The guided sections above show the strongest quotations. This compact index highlights 153 ranked source links from 187 compiled sources for deeper study.
Source index 153 ranked links shown
Early Christian Writings 80 shown of 114
Primary-source quotations from early Christian writers and church documents.
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Unknown, Unknown Work
Bible Passages 73 included
Related Bible passages saved for comparison with the early Christian quotations.