Evil-Speaking
Easton's Bible Dictionary [1]
Titus 3:2James 4:111 Corinthians 5:116:10Psalm 15:3Proverbs 18:6,7
Hastings' Dictionary of the New Testament [2]
In Greek, as in English, there is a rich vocabulary expressive of different shades of this prevalent sin.
(1) καταλαλεῖν is ‘to speak down,’ ‘to detract.’ κατάλαλοι is translated ‘ backbiters ’ (Romans 1:30), and καταλαλίαι ‘backbitings’ (2 Corinthians 12:20), but evil-speaking does not necessarily take place behind the back, or in the absence of the person hated. κατάλαλοι form one of the many types which are the outcome of the reprobate mind (Romans 1:30), and Christian converts, as new-born babes, must put away all καταλαλίαι (1 Peter 2:1-2; cf. James 4:11). The best people in the world cannot escape the breath of detraction, and in the Apostolic Age the Christians were regarded as ‘genus hominum superstitionis novae et maleficae’ (Suet. Nero , 16), accused of ‘odium generis humani’ (Tac. Ann . xv. 44), and suspected of committing the most infamous crimes in their secret assemblies. In such an atmosphere of calumny they made it their endeavour to live in such a manner that their detractors should not only be put to shame (1 Peter 3:16), but even constrained by their good works to glorify God (1 Peter 2:12; cf. Matthew 5:16).
(2) βλασφημεῖν (βλάσφημος, βλασφημία) is a stronger term, including all kinds of evil-speaking against men as well as against God. In a number of passages it is difficult to decide whether ‘blaspheme’ or ‘rail’ is the precise meaning of the word (Acts 13:45; Acts 18:6; Acts 26:11 etc.). St. Paul has a full share of βλασφημία; he is ‘evil spoken of’ (1 Corinthians 10:30) and ‘slanderously reported’ (Romans 3:8). While the Gentiles speak evil of the followers of Christ (1 Peter 4:4), the latter must calumniate no man (Titus 3:2); railing (βλασφημία) is one of the sins of temper and tongue which they are repeatedly enjoined to put away (Ephesians 4:31, Colossians 3:8). At the same time they must strive to prevent their ‘good,’ or ‘the word of God,’ or ‘the way of truth,’ or ‘the name of God and the doctrine,’ from being blasphemed, or evil spoken of (Romans 14:16, Titus 2:5, 2 Peter 2:2, 1 Timothy 6:1), St. Paul affirms that the name of God is blasphemed among the Gentiles because of the Jews (Romans 2:24). The false teachers and libertines of the sub-Apostolic Age spoke evil of the powers of the unseen world (2 Peter 2:10, Judges 1:10); and their empty logomachies gave rise to mutual railings (βλασφημίαι, 1 Timothy 6:4). See, further, articleBlasphemy.
(3) διἀβολος (from διαβάλλω, Luke 16:1), which denotes, κατʼ ἐξοχήν, the ‘chief slanderer,’ or ‘devil,’ is applied also to any ordinary calumniator. Women who are called to the office of the diaconate must not be slanderers (1 Timothy 3:11), and the same applies to aged women who are to influence the younger by their words and example (Titus 2:3). In grievous post-apostolic times, which seemed the last, many bad types of character became prominent, including διάβολοι (2 Timothy 3:3).
(4) λοιδορεῖν (a word of uncertain derivation) is invariably translated ‘revile’ in the Revised Version, whereas the Authorized Versionhas ‘rail’ and ‘speak reproachfully’ as variations. St. Paul says of the apostles that being reviled they bless (1 Corinthians 4:12); that the so-called brother who is a reviler (λοίδορος) is to be shunned (1 Corinthians 5:11); and that revilers shall not inherit the Kingdom of God (1 Corinthians 6:10). For seeming to revile the high priest Ananias in a moment of just anger, St. Paul was quick to make apology (Acts 24:4). In a time of persecution St. Peter turns the minds of his readers to the perfect example of Christ, who, being reviled, reviled not again (1 Peter 2:23), and bids them render, as He did, ‘contrariwise blessing’ (1 Peter 3:9).
(5) Analagous terms are κακολογεῖν, ‘to speak evil of’ (Acts 19:9), ἀντιλέγειν, ‘to speak against’ (Acts 28:22), and δυσφημία, ‘evil report,’ which the servant of Christ learns to accept, equally with εὐφημία, as part of his lot (2 Corinthians 6:8). ‘Being defamed (δυσφημούμενοι), we bless’ (1 Corinthians 4:13).
James Strahan.
International Standard Bible Encyclopedia [3]
ē -v 'l -spēk´ing : Occurs twice in English Versions: (1) 1 Peter 2:1 it is the translation of καταλαλιά , katalaliá , "a speaking against," rendered "backbiting" in 2 Corinthians 12:20; compare katálalos , "backbiter" (Romans 1:30 ); the verb katalaléō is rendered to "speak against" (1 Peter 2:12; James 4:11; 1 Peter 3:16 ); (2) of βλασφημία , blasphēmı́a , "what is hurtful to the good name of anyone," "detraction," "slander" (Ephesians 4:31 the Revised Version (British and American), "railing"; compare 1 Timothy 6:4; Judges 1:9; Colossians 3:8 ); the verb blaspheméō is rendered to "speak evil of" (Romans 14:16; 1 Corinthians 10:30; Titus 3:2 , etc.); to "speak evil" occurs in Mark 9:39 as the translation of kakologéō , "lightly (the Revised Version (British and American) "quickly") speak evil of me"; Acts 19:9 the King James Version "spake evil of that way." In Psalm 140:11 , we have "evil-speaker" as the translation of 'ı̄sh lāshōn , "a man of tongue"; so the Revised Version (British and American). The wrong thing condemned as evil-speaking seems to be essentially detraction , what is hurtful to the reputation, and it is often too lightly regarded even among Christians. See Blasphemy; Railing; Slander .
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [4]
"the using language either reproachful or untrue respecting others, and thereby injuring them. It is an express command of Scripture to speak evil of no man (Titus 3:2; James 4:11); by which, however, we are not to understand that there are no occasions on which we are at liberty to speak of others that which may be considered as evil.
1. Persons in the administration of justice may speak words which in private intercourse would be reproachful.
2. God's ministers may inveigh against vice with sharpness and severity, both privately and publicly (Isaiah 58:1; Titus 1:13).
3. Private persons may reprove others when they commit sin (Leviticus 19:17).
4. Some vehemence of speech may be used in defense of truth and impugning errors of bad consequence (Judges 1:3).
5. It may be necessary, upon some important occasions, with some heat of language, to express disapprobation of notorious wickedness (Acts 8:23). Yet in all these the greatest equity, moderation, and candor should be used; and we should take care,
1. Never to speak in severe terms without reasonable warrant or apparent just cause.
2. Nor beyond measure.
3. Nor out of bad principles or wrong ends; from ill will, contempt, revenge, envy, to compass our own ends; from wantonness or negligence, but from pure charity for the good of those to whom or of whom we speak.
This is an evil,however, which greatly abounds, and which is not sufficiently watched against; for it is not when we openly speak evil of others only that we are guilty, but even in speaking what is true we are in danger of speaking evil of others. There is sometimes a malignant pleasure manifested; a studious recollection of everything that can be brought forward; a delight in hearing anything spoken against others; a secret rejoicing in knowing that another's fall will be an occasion of our rise. All this is base to an extreme. The impropriety and sinfulness of evil-speaking will appear if we consider,
1. That it is entirely opposite to the whole tenor of the Christian religion.
2. Expressly condemned and prohibited as evil (Psalms 64:3; James 4:11).
3. No practice hath more severe punishments denounced against it (1 Corinthians 5:11 to 1 Corinthians 6:10).
4. It is an evidence of a weak and distempered mind.
5. It is even indicative of ill breeding and bad manners.
6. It is the abhorrence of all wise and good men (Psalms 15:3).
7. It is exceedingly injurious to society, and inconsistent with the relation we bear to each other as Christians (James 3:6).
8. It is branded with the epithet of folly (Proverbs 18:6-7).
9. It is perverting the design of speech. 10. It is opposite to the example of Christ, whom we profess to follow. (See Slander)." (Barrow, Works, volume 1, serm. 16; Tillotson, Sermons serm. 42; Jack, Sermons on Evil Speaking; Seed, Sermons, 1:339; Campbell, Dissertations, diss. 3, 22.)
