The Sin of Slander

The Sin Of Slander

(James 4:11–12)

Introduction:

A wise old owl Lived in an oak, The more he saw The less he spoke; The less he spoke, The more he heard— Why can’t we be Like that wise bird?

I think James was interested in being more like that wise old bird, because James frequently mentioned the tongue in his epistle. In fact, as John MacArthur states… The tongue is of great concern to James, being mentioned in every chapter of his letter (see 1:19, 26; 2:12; 3:5, 6 [twice], 8; 4:11; 5:12).

And as we continue in James chapter 4 tonight, we find that James is again addressing a problem with the tongue and speech and talking. In verse 11, James said…

(James 4:11) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

The phrase “speak … evil” literally means to slander. speak … evil – Greek 2635. katalaleo, kat-al-al-eh'-o; from G2637; to be a traducer, i.e. to slander:--speak against (evil of).

In the Theological Dictionary of the New Testament, Gerhard Kittel said of this word “speak evil of” (NT:2635 – katalaleo) that it… Has such senses as “to importune (harass or plague) with speeches,” “to prattle” (nonsensical chatter), “to blurt out,” “to accuse,” and “to calumniate” (to accuse somebody falsely). In the Septuagint it is used for hostile speech, especially slander. … In the NT the main stress is on the malicious nature of the speech; and the importance of resisting this vice, which is a violation of the law (James 4:11) and contrary to the new life in God (1 Peter 2:3), may be seen from its high placing in lists of vices or its being made the subject of special exhortation (2 Corinthians 12:20; James 4:11). Its frequent occurrence in the apostolic fathers shows how seriously it is taken in the early church, but also how rampant it is.

Will Durant wrote… When a simpleton abused him, Buddha listened in silence; but when the man finished, Buddha asked him, “Son, if a man declined to accept a present made to him, to whom would it belong?” The man answered, “To him who offered it.” “My son,” said Buddha, “I decline to accept your abuse, and request you to keep it for yourself.” (From The Story of Civilization, Simon and Schuster -- http://www.sermonillustrations.com/a-z/s/slander.htm)

But in the context of a community of Christian faith, it is not enough to merely refuse to listen to slander. James said not to do it in the first place.

Again, John MacArthur, in his commentary on James, wrote… Despite our seemingly casual attitude toward it, slander is a particularly destructive sin. Writing in the 1828 edition of his dictionary, Noah Webster defined slander as “a false tale or report maliciously uttered, and tending to injure the reputation of another by lessening him in the esteem of his fellow citizens, by exposing him to impeachment and punishment, or by impairing his means of living.” Slander strikes at people’s dignity, defames their character, and destroys their reputation—their most priceless worldly asset (Proverbs 22:1; Ecclesiastes 7:1). … Not only is slander a devastating sin, it is also a ubiquitous (ever-present) one. While other sins require a particular set of circumstances before they can be committed, slander needs only a malicious tongue driven by hatred (cf. Psalm 41:7–8; 109:3). Because it is easy to commit, slander is widespread, almost inescapable. As Hamlet warned Ophelia, “Be thou as chaste as ice, as pure as snow, thou shalt not escape calumny [slander]” (Shakespeare, Hamlet, act 3, scene 1). The Bible has much to say about slander. The Old Testament denounces the sin of slandering God or men more often than it does any other sin. In Leviticus 19:16, God commands His people, “You shall not go about as a slanderer among your people.” It is the mark of a godly man that “he does not slander with his tongue” (Ps. 15:3); it is the mark of the wicked that they do slander others (Psalm 50:19–20; Jeremiah 6:28; 9:4; Romans 1:30). The seriousness of slander caused David to vow, “Whoever secretly slanders his neighbor, him I will destroy” (Psalm 101:5), and to pray, “May a slanderer not be established in the earth” (Psalm 140:11). Solomon wisely counseled against associating with a slanderer (Proverbs 20:19). The New Testament also condemns slander. The Lord Jesus Christ identified its source as an evil heart (Matthew 15:19) and taught that it defiles a person (Matthew 15:20). Paul feared that he would find slander among the Corinthians when he visited them (2 Corinthians 12:20), and he commanded the Ephesians (4:31) and the Colossians (3:8) to avoid it. Peter also exhorted his readers not to slander others (1 Peter 2:1). The Scriptures chronicle the devastating effects of slander. Proverbs 16:28 and 17:9 note that it destroys friendships. Proverbs 18:8 and 26:22 speak of the deep wounds inflicted on the one slandered, while Proverbs 11:9 and Isaiah 32:7 warn that slander can ultimately destroy people. Slanderers stir up contention (Proverbs 26:20), spread strife (6:19), and become fools (10:18).

MacArthur further said… Before approaching the text (James 4:11–12), a common misconception needs to be dealt with. The biblical injunctions against slander (and judgment) do not, as many in the church today erroneously believe, prohibit rebuking those who persist in unrepentant sin. On the contrary, such public exposure of sin is commanded in Scripture. … (James’s words do not forbid exposing sin with righteous intent, but rather lying with malicious intent. Katalaleō [speak against] appears only here and in 1 Peter 2:12 and 3:16. … It refers to mindless, thoughtless, careless, critical, derogatory, untrue speech directed against others.) … In Matthew 18:15–17, Jesus set forth the parameters for dealing with sinning Christian.

Cf. (Matthew 18:15-17) Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. {16} But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. {17} And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.

James is not nullifying the proper approach that Jesus outlined. Rather, James is speaking of the hateful heart that produces a malicious mouth. And in verses 11 and 12, we see that such a malicious mouth reveals a person’s perspective in four critical areas…

I. The Slanderer Has A Flawed View Of The Saints (James 4:11)

A. He Has Ignored The Forbidden Aspect That James Mentions (James 4:11) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. Notice what Paul said about “evil speaking”… (Ephesians 4:31-32) Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: {32} And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. The Greek word translated “evil speaking” is different than what James uses, but the principle is the same. evil speaking – Greek 988. blasphemia, blas-fay-me'-ah; from G989; vilification (slander, backbiting, defamation) (espec. against God):--blasphemy, evil speaking, railing. put away – Greek 142. airo, ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. H5375] to expiate sin:-- away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up). Wicked words need to be weeded out, and backbiting barbs need to be boated away. Give slander a one way ticket on the sea of God’s forgetfulness. Ephesians 4:32 shows us what we should do instead of “evil speaking.” Tenderness combats evil speaking. (Ephesians 4:32) And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Notice what Peter said about “evil speaking”… (1 Peter 2:1-2) Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, {2} As newborn babes, desire the sincere milk of the word, that ye may grow thereby: As Paul used a little different word than James, Peter used basically the same word in referring to “evil speaking”… evil speakings – Greek 2636. katalalia, kat-al-al-ee'-ah; from G2637 (talkative against); defamation:--backbiting, evil speaking. laying aside – Greek 659. apotithemi, ap-ot-eeth'-ay-mee; from G575 and G5087; to put away (lit. or fig.):--cast off, lay apart (aside, down), put away (off). A. T. Robertson said that the terminology that Peter used, “laying aside,” is… An old and common verb, (and means in a) metaphorical sense either to cleanse defilements or to put off clothing. Wicked words need to be washed, and the garment of gossip needs to be given to the garbage. First Peter 2:2 shows us what we should desire instead of “evil speaking.” Truth combats evil speaking.

B. He Has Ignored The Family Aspect That James Mentions (James 4:11) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. The word “brethren” and “brother” in this verse has the idea of being from the same womb or having the same father. Craig Keener said that by using the term “brethren”… He either addresses social stratification (formation) within the Christian community or, more likely, uses “brothers” in its more common Jewish sense of “fellow Jews.” (From the IVP Bible Background Commentary) Warren Wiersbe said of this verse that… The saints were speaking evil of one another and judging one another. As the Jamieson, Fausset, and Brown Commentary said… Such depreciatory speaking of one another is peculiarly unbecoming in brethren. Adam Clarke said… It was an avowed and very general maxim among the rabbis that “no one could speak evil of his brother without denying God, and becoming an atheist.” MacArthur noted… The threefold repetition brethren … brother … brother reminds us of the family relationship we share with other Christians. Slander is the antithesis of what is expected and acceptable in a family, whose members are to love, support, and protect each other. While Christians are to expect slander from outside the church (1 Peter 2:12; 3:16), slander within the church is unacceptable. “But if you bite and devour one another,” Paul warned the Galatians, “take care that you are not consumed by one another” (Galatians 5:15). … Closely associated with the sin of slander is that of being judgmental. Thus, after cautioning his readers not to speak against one another, James commandingly warns the one who is judging his brother to stop. Krinō (judges) does not refer to evaluation, but to condemnation.

II. The Slanderer Has A Flawed View Of The Scriptures (James 4:11)

The conversation took place after a business meeting at the Stone Mountain Baptist Church in Laurel Fork, VA where a fellow named Chris Moore was pastor at that time. A friend of mine, Mike Sutphin, was at the business meeting and was there when the subsequent conversation took place between the pastor and one of the deacons. I don’t know what had been discussed in the meeting that led to this statement, but I do know that the discussion had become rather heated afterward. The deacon made this statement: “It’s like it says in the Bible, ‘the Lord helps those that help themselves’.” And the pastor responded, “Well that’s not in the Bible.” The deacon then blurted out indignantly, “Well it ought to be.” (My friend was amazed at the absurdity of this line of reasoning, and he said to the fellow, “I don’t know why they left that out. Let’s just write that in right now.”)

It’s amazing how some people think their word is more important than God’s word. James earlier defined the law of God… (James 2:8) If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

John Phillips said… The person who judges another brother or sister in Christ sets himself up as a substitute for the law itself. More than that, he actually becomes a critic of the law. The function of the Word of God is to monitor our lives and the lives of others. It is the work of the Spirit of God to apply the Word of God to the consciences of the people of God. That is not our work but God’s work. But when we conduct a smear campaign against a fellow-believer, it not only reveals how we feel about them, but it also reveals how we feel about the law of God and about the authority of His Word.

A. Notice The Defiled Respect For The Law Of God – James Makes A Connection (James 4:11) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. MacArthur explained that… This is the next logical step in James’s flow of thought. Since loving others is the quintessence of the law (Romans 13:8; James 2:8), and slander is failing to love others, slander therefore is a violation of the law. The law is love codified; it is the expression of how to love others. … Because the law is an articulation of the principles of love, Jesus, when asked to name the greatest commandment in the law, replied, “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets” (Matthew 22:37–40). God gave His law to regulate people’s love for Him and their fellow human beings. James, then, does not condemn slander only as a violation of personal affection, or of basic human kindness, but of God’s holy law. Since slander is a violation of the law of love, a slanderer speaks against the law and condemns the law, thus showing utter disregard for the divine standard. And if you place yourself above God’s law, warns James, you are not a doer of the law but a judge of it. The unimaginable implication of that is that the one who disregards God’s law in effect claims to be superior to the law of God, not to be bound by it or to be subject to its authority. To “speak evil of the law” again means to slander the law and speak negatively of it. To “judge the law,” in effect, means to call the law into question. The slanderer is basically saying, ‘My word is better than God’s Word.” Now some laws probably need to be rejected and taken off the books. For example, according to one website… If you ever find yourself driving at night through rural parts of Pennsylvania, state law requires that you stop every mile to send up a rocket signal. It’s true. And if you see a skittish team of horses coming toward you, be sure to take your car apart, piece by piece, and hide it under the nearest bushes – unless, of course, you want to be in violation of state law. According to another website, in the State of Georgia… It is illegal to use profanity in front of a dead body which lies in a funeral home or in a coroner’s office. Donkeys may not be kept in bathtubs. No one may carry an ice cream cone in their back pocket if it is Sunday. According to that same source, it is a law in the City of Acworth that “All citizens must own a rake.” Some laws need to be rejected, but not the law of God.

B. Notice The Defective Relationship With The Law Of God – James Mentions A Conclusion (James 4:11) Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. judge (the law) – Greek 2919. krino, kree’-no; prop. to distinguish, i.e. decide (mentally or judicially); by impl. to try, condemn, punish:--avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think. doer – Greek 4163. poietes, poy-ay-tace’; from G4160; a performer; spec. a “poet”;--doer, poet. a judge – Greek 2923. krites, kree-tace'; from G2919; a judge (gen. or spec.):--judge. Are you the one that decides what part of the Word of God is true and which is not? Listen to how The Amplified Bible presents verse 11… (James 4:11 – The Amplified Bible) [My] brethren, do not speak evil about or accuse one another. He that maligns a brother or judges his brother is maligning and criticizing the Law and judging the Law. But if you judge the Law, you are not a practicer of the Law but a censor (one who can remove it, an editor) and judge [of it]. Adam Clarke said… [Speaketh evil of the law] The law condemns all evil speaking and detraction. He who is guilty of these, and allows himself in these vices, in effect judges and condemns the law; i.e. he considers it unworthy to be kept, and that it is no sin to break it. [Thou art not a doer of the law, but a judge.] Thou rejectest the law of God, and settest up thy own mischievous conduct as a rule of life; or, by allowing this evil speaking and detraction, dost intimate that the law that condemns them is improper, imperfect, or unjust. Are you going to exalt your word or God’s Word?

I remember a friend of mine admitted to exceeding the speed limit to get to a preaching engagement one time. He said that he was glad he was under grace because he was operating above the law. Sadly, that is how a lot of people intentionally operate on the highway of life.

III. The Slanderer Has A Flawed View Of The Sovereign (James 4:12)

A. Notice The Exclusiveness Of God’s Position (James 4:12) There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? one – Greek 1520. heis, hice; (includ. the neut. [etc.] hen); a prim. numeral; one:--a (-n, -ny, certain), + abundantly, man, one (another), only, other, some. Adam Clarke said… The man who breaks the law, and teaches others so to do, thus in effect sets himself up as a lawgiver and judge. But there is only one such lawgiver and judge – God Almighty. Lawrence Richards said… James pointed out that God alone, who makes the law, is competent to judge. (From The Teacher’s Commentary) MacArthur said… By placing himself above the law, the slanderer also attempts to place himself above the only true Lawgiver and Judge — God Himself. Such folly places the sinner on a par with Satan, who sought unsuccessfully to usurp God’s throne. … James points out the blasphemy and folly of the sinner’s seeking to usurp God’s place, noting that there is only one Lawgiver and Judge. … Nomothetēs (Lawgiver) appears only here in the New Testament. It refers to one who puts the law into place. Kritēs (Judge) refers to one who applies the law. God, and God alone, insists James, is both lawgiver and law-applier; He gave the law and will judge men by His law. Only He, because He knows the hearts and motives of men, can perfectly apply the law He has given. The Pulpit Commentary said… The first words of the verse should be rendered as follows: “One only is the Lawgiver and Judge.” But A. T. Robertson said about the statement that there is… No “only” in the Greek, but heis (the Greek word translated “one”) here excludes all others but God.

B. Notice The Explanation Of God’s Position (James 4:12) There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? able – Greek 1410. dunamai, doo'-nam-ahee; of uncert. affin.; to be able or possible:--be able, can (do, + -not), could, may, might, be possible, be of power. save – Greek 4982. sozo, sode'-zo; from a prim. sos (contr. for obsol. saos, "safe"); to save, i.e. deliver or protect (lit. or fig.):--heal, preserve, save (self), do well, be (make) whole. destroy – Greek 622. apollumi, ap-ol'-loo-mee; from G575 and the base of G3639; to destroy fully (reflex. to perish, or lose), lit. or fig.:--destroy, die, lose, mar, perish. (MacArthur says that this word does “not refer to annihilation, but to eternal destruction in hell.”) Albert Barnes said… The idea here would seem to be, that he is able to save those whom you condemn, and to destroy you who pronounce a judgment on them. Or, in general, it may mean that he is entrusted with all power, and is abundantly able to administer his government; to restrain where it is necessary to restrain; to save where it is proper to save; to punish where it is just to punish. The whole matter pertaining to judgment, therefore, may be safely left in his hands; and, as he is abundantly qualified for it, we should not usurp his prerogatives. Adam Clarke said God is the one… Who is able to save all those who obey Him, and able to destroy all those who trample under feet His testimonies. The Amplified Bible says, “Who is able to save and to destroy [the One Who has the absolute power of life and death]. IV. The Slanderer Has A Flawed View Of Self (James 4:12)

A. There Is Pride Exhibited By One That Acts This Way (James 4:12) There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? MacArthur wrote… Those who slander others betray an exaggerated view of their own importance. In a stinging rebuke to them, James demands, who are you who judge your neighbor? In our contemporary speech James would be saying, “Who in the world do you think you are, sitting in condemnation on someone else?” In Romans 12:3, Paul exhorted the Roman believers, “For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think”; while in Romans 14:4 he demanded in words reminiscent of James’s, “Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.” Judging or slandering others is the antithesis of the humility James commanded his readers to manifest (4:10). Those who habitually engage in such behavior cast doubt on the genuineness of their faith.

B. There Is Presumption Exhibited In One That Acts This Way (James 4:12) There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? Again, The Amplified Bible reads this way… [But you] who are you that [you presume to] pass judgment on your neighbor? According to the American Heritage Dictionary, “presumption” is “Behavior or language that is boldly arrogant or offensive; effrontery (impudence). And to presume is “to venture without authority or permission; to dare.” God says through James, “How dare you set yourself up in the position of putting your word above mine!” Again, it is presumption that is similar to the indictment that Paul makes… (Romans 14:4) Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Albert Barnes wrote… “ Who art thou, a weak and frail and erring mortal, thyself accountable to that Judge, that thou shouldest interfere, and pronounce judgment on another, especially when he is doing only what that Judge permits him to do?” … That is, who gave you this right to sit in judgment on others. Now there is a balance in this truth. For as Jesus said… (John 7:24) Judge not according to the appearance, but judge righteous judgment. But what is the difference between slander and righteous judgment? I think the difference has to do with the facts. Slander exaggerates or excludes or falsifies the facts. Righteous judgment seeks to expose truth. I think it also has to do with intent. Slander is malicious and seeks to retaliate or destroy. Righteous judgment seeks to mend and make right and restore if possible, and if not then to withdraw from the offender. How do we distinguish between the righteous judgment mentioned in John 7 and the judgment that Jesus prohibited in Matthew 7:1? I believe that the distinction lies in what is meant by judgment (in Matthew 7, it would seem to indicate that we decide; in John 7, it would seem to mean an evaluation). The standard of judgment also makes the difference. Are we judging by the standard of our own reasoning or by the righteous standard of God and His word?

Conclusion: John MacArthur shared the following story that, as he said, “graphically” illustrates the devastating power (“the havoc”) of a slanderous tongue… They were a happy little family, living in a small town in North Dakota, even though the young mother had not been entirely well since the birth of her second baby. But each evening the neighbors were aware of a warmth in their hearts when they would see the husband and father being met at the gate by his wife and two small children. There was laughter in the evening too, and when the weather was nice Father and children would romp together on the back lawn while Mother looked on with happy smiles. Then one day a village gossip started a story, saying that [the father] was being unfaithful to his wife, a story entirely without foundation. But it eventually came to the ears of the young wife, and it was more than she could bear. Reason left its throne, and that night when her husband came home there was no one to meet him at the gate, no laughter in the house, no fragrant aroma coming from the kitchen—only coldness and something that chilled his heart with fear. And down in the basement he found the three of them hanging from a beam. Sick and in despair, the young mother had taken the lives of her two children, and then her own. In the days that followed, the truth of what had happened came out—a gossip’s tongue, an untrue story, a terrible tragedy.