There is an elastic word in the New Testament (καταλαλέω) that has the basic meaning of “to speak against.” It also means to “talk down,” “slander,” “speak ill of,” “expressing hostility in speaking,” “revile,” and “accuse.” When Peter uses it in his epistle, it refers to how the world speaks against the faithful Christian (1 Pet. 2:12; 3:16). But James uses it as a warning against how Christians speak to and about their brethren. He says, “Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?” (Jas. 4:11-12).
The context involves quarrels and conflicts (Jas. 4:1ff). He will tie this practice to the judgment again in James 5:9. James addresses more than mere disagreement, but focuses on how they were disagreeing. It deteriorated into judging their brother. Judging here means “to come to a conclusion in the process of thinking and thus to be in a position to make a decision” (Louw-Nida, 358). This is a micro-step from assigning motives, judging hearts, and second-guessing. The Greek Old Testament uses our word in translating Psalm 50:20, where Asaph says, “You sit and speak against your brother; You slander your own mother’s son.” God strongly disapproved such behavior (Psa. 50:21)!
How might we be guilty of that today, especially in the context of the Lord’s church? What precipitates it, and how can we overcome this damaging tendency? These are important questions to ask and answer. For as long as I can remember, there have been those in the context of group dynamics who seem hard to please and quick to share it. They take aim at others, typically those in positions of leadership and are free to lob criticisms at their actions or decisions.
While this is not always the case, the critical are typically found on the sidelines. They are not usually among the most active workers and work their jaw muscles most of all. They reflect the spirit of the consumer culture, casting themselves as a client to be appeased. The same critical ones are much less likely to be heard praising others, speaking positively and with optimism, or carving out a Barnabas-like reputation as sons or daughters of encouragement (Acts 4:36). Instead, when you see them coming, hear them calling, or notice them texting, there may be part of you bracing for a storm slamming something that meets their decided disapproval.
Is this a spiritually terminal condition? Of course not! But it requires some adjustments of thinking and behavior. It necessitates empathy and love, and with the latter is not “rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged” (1 Cor. 13:5, NLT). It requires taking the focus off of self and pursuing one’s perceived rights and dues. It demands a heart trained in gratitude and appreciation. It relinquishes the feeling that one always must have his or her way. It trusts the judgment of appointed, qualified spiritual leaders like the church’s shepherds. It gives grace where it believes another is wrong. It expresses itself with humility, patience, and kindness.
Paul sums it up well, doesn’t he? “Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace” (Eph. 4:1-3). It is impossible to obey this and hold onto a critical spirit! Instead, may we let it go for the sake of the peace and harmony Scripture calls us to!
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