Editor’s Preface: Why Update this Text?
Many Christians today broadly fall into to two categories: those who recognize that some of the best truths of Christianity may be found in the works of authors long dead, and those who sadly do not. I firmly identify with the former group. Countless times, my soul has been convicted, comforted, or both by the reading of books written well over a hundred years before I was born. However, these books are often written in what now appears as archaic language. For most, it takes much practice before one is able to understand these books well. Many, even those who recognize the worth of these writings, never get to the place where they are at home in these kinds of works, but it would be a great tragedy to entirely write these books off.
Some modern authors have tried to solve this problem by writing new books that distill the content of these older books in an accessible manner. These books have often been successful and their value can hardly be overestimated. Nevertheless, I am of the opinion that, although helpful, this is not enough. Some of these older books are so rich, that a distillation would necessarily be a shameful dilution. Therefore, I have decided that the best solution to this problem is to boldly modernize the archaic language of the very best of these works, while keeping the content, as much as possible, unaltered.
One book that falls into the category of irreducibly rich books is Jonathan Edwards’ Charity and Its Fruits. It was originally a series of sermons that Edwards preached to his congregation in Northampton in 1738 (the Great Awakening broke out in 1740). Its topic is an exposition of 1 Corinthians 13, a chapter dedicated to the theme of Christian love. It is my intention, if the Lord wills, to completely modernize the text of this book.
However, to start, and to see if there is any interest in my project, I have modernized an excerpt from this book which contains the content from the tenth lecture (sermon) in the book. It was originally entitled, “The Spirit of Charity the Opposite of a Censorious Spirit.” Here, “charity” may be modernized as “love” and “censorious” as “condemning.” This lecture was the most memorable, of a very memorable book, in that it convicted me and stretched me spiritually for years to come. From personal experience, its subject is such that it is most applicable to those who think it is most applicable to someone else. Additionally, in the age of social media, a topic such as this is extremely timely, since social media is an excellent medium for both thinking evil of what people say, and saying evil of others in a condemning spirit. Therefore, I determined that this chapter should be the pilot for my proposed program.
Please leave a comment if you would like to encourage more of this kind of thing or if you would like to make a suggestion where you think I could improve. I would especially appreciate someone who would be willing to compare my edits to the original and make critical comments.
The Edited Text of Edwards’ “A Condemning Spirit”
A Condemning Spirit is the Opposite of a Loving Spirit
1 Corinthians 13:5 , “Charity . . . thinketh no evil.”
[all biblical references are KJV unless otherwise specified]
Having remarked how Christian love is not only opposed to pride and selfishness, but also to the common fruits of these evil dispositions, such as an angry spirit and a condemning spirit, and since the former has already been covered, we come to the latter. The apostle speaks about this by saying, love “thinketh no evil.” The doctrine clearly taught by these words is this: the spirit of Christian love is the opposite of a condemning spirit or, in other words, it is contrary to the disposition to think or judge uncharitably of others.
Charity, in one of the common uses of the expression, signifies a disposition to think the best of others that the case will allow. As I have mentioned before, this is not entirely what the word means in the text, rather it is only one way of its exercise, or one of its many and rich fruits. Charity here has a vastly larger extent. It is the same as Christian or divine love, that is, the Christian spirit. Accordingly, we here find the spirit of charitable judging listed with the other good fruits of love. In this context, it is expressed negatively, or by denying the contrary fruit, i.e. a condemning spirit or a disposition to judge others uncharitably. In what follows, I will first show the nature of the condemning spirit, or what it consists of; then mention in what ways it is contrary to a Christian spirit.
I. The nature of a condemning spirit, or a disposition to judge others uncharitably — is a disposition to think evil of others, or to judge evil of them in three things: in respect to their state, their qualities, and their actions.
A condemning spirit manifests itself in an eagerness to judge evil of the state of others. It thinks the worst about those around us, whether they are people of the world or professing Christians. In the latter case, it often leads people to pass judgment on those who profess religion, and to condemn them as hypocrites. However, extremes should be avoided. Some are soon positive, from little things they observe in others, to decide they are godly men; others are ready, from just as little things, to be positive in condemning others as not having the least grace in their hearts, and as being totally unacquainted with a lively, experiential faith. All positiveness in such affairs seems to be without warrant from God’s Word. There, God seems to have reserved the positive determination of men’s state to himself, as something to keep to himself, as the great and only searcher of men’s hearts. People are guilty of this spirit in condemning the state of others when they do it without evidence of their being in a bad state, or when they condemn others as hypocrites because of certain providences, as Job’s three friends condemned him as a hypocrite because of his uncommon and severe afflictions. The same is true when they condemn others for failings that are common among God’s children, even when they have failings just as great or greater, but they still think well of themselves as christians. So, people exhibit this spirit when they condemn others as being unconverted and fleshly men because they differ in opinion on non-fundamental issues; or when they judge ill of their state because they do not give due allowance for natural temperament, or for their manner or lack of education, or for any peculiar disadvantages they suffer under. Or when they are eager to reject all men as irreligious and unconverted, because their experiences do not exactly square up with their own; setting up themselves and their experience, as the standard and rule for all. They are not aware of the vast variety and liberty which the Spirit of God uses in his saving work in the hearts of men, and how mysterious and inscrutable his ways often are, especially in the great work of making men new creatures in Christ Jesus. In all these ways, people often act, not only in a condemning manner, but also in an unreasonable manner (in not allowing anyone to be a Christian unless they have the same experiences) as if they would not allow another to be a man who did not have the same height, or same strength, or same personality, or the same facial features as themselves.
Next, a condemning spirit is seen in a readiness to judge evil of the qualities of others. It is seen in a tendency to overlook their good qualities, or think they lack good qualities they actually possess, or make little of those good qualities. Conversely, it is a tendency to magnify their negative qualities and make more of them than is just; or accuse them of negative qualities they do not possess. Some are very eager to accuse others with ignorance and foolishness and other contemptible qualities, when they do not in any way deserve such. Some seem very ready to imagine a very low and despicable opinion of others, and represent them as such to their friends and acquaintances, when a charitable attitude would see many good things in them, to balance or more than balance the evil, and show them to be respectable after all. Furthermore, some are ready to accuse others with morally evil qualities that they are free from, or accuse them of such qualities in a much higher degree than they deserve. Thus, some have such a prejudice against some of their neighbors that they regard them as far more proud, selfish, spiteful, or malicious than they really are. Through some deep prejudice they have acquired against them, they are ready to imagine they have all bad qualities and no good ones. They seem to them to be exceedingly proud, covetous, or selfish, or in some other way bad people, when others often think well of them. Others see their many good qualities, and perhaps see many mitigating factors to their qualities that are not the best, but the condemning person sees only that which is evil, and speaks only that which is unjust and disparaging about the qualities of others.
Furthermore, a condemning spirit is manifest in a readiness to judge evil of others’ actions. By actions I mean all external voluntary acts, whether in words or deeds. A condemning spirit exposes itself in judging evil of others’ actions in two ways. Firstly, in judging them to be guilty of evil actions without any evidence that compels them to such judgment. A suspicious spirit, which leads people to be jealous of others, and ready to suspect them guilty of evil things when they have no evidence whatsoever, is an uncharitable spirit, and contrary to Christianity. Some are free in passing their condemnations on others based on what they think happens in the dark. They readily believe they commit this, that, or the other evil deed, in secret, or that they have done or said this or that among their acquaintances, and in the circle of their friends, and, from some design or motive, they keep these things hid from others that are not in the same interest with themselves. These people are guilty of the “evil surmisings” [“evil suspicions” (ESV)] spoken of and condemned by the apostle (1 Tim. 6:4), and which are connected with “envy, strife, and railings.” Frequently, people show an uncharitable and condemning spirit regarding the actions of others, by being ready to take up and pass on evil reports about them. Merely hearing a viral and evil rumor about someone, in such a thoughtless and lying world as this is, is far from sufficient evidence against anyone, to make us believe he is guilty of what is reported. Consider, the devil, who is called “the god of this world,” is said to be “a liar, and the father of it,” and too many, sadly!, of his children are like him in speaking falsehoods. Yet it is very common for people to pass judgment on others on no better grounds than that they have heard that someone has said this, or that, or the other, though they have no evidence that what is said is true. When they hear another has done or said so and so, they immediately conclude it is so without making any further inquiry, though nothing is more uncertain, or more likely to prove false, than the mutterings or whispers of common report. Some are always so ready to grasp at an ill report, that it seems to be pleasing to them to hear evil of others. Their spirit seems greedy of it; it is, as it were, food to the hunger of their depraved hearts, and they feed on it as vultures do on the worst flesh. They easily and greedily accept this as true, without examination, thus showing how contrary their character and conduct is to the person whom the Psalmist speaks of as dwelling in God’s tabernacle, and abiding in his holy hill (Psa. 15:1-3), and of whom he declares, “he taketh not up a reproach against his neighbor;” and showing, that they are rather like “the wicked doer,” that “giveth heed to false lips,” and as the “liar,” who “giveth ear to a naughty tongue” (Pro. 17:4).
In judging evil of the actions of others, the condemning spirit also exposes itself, secondly, in an inclination to put the worst constructions on others’ actions. The condemning are not only apt to judge others guilty of evil actions without sufficient evidence, but they are also prone to construe their actions poorly, when they may just as well or better construe them well. Often, the motive and purpose of the act is secret, the actor only knowing the reasons; yet people are commonly very ready to pass judgment on the act without knowing these reasons: this kind of condemnation and uncharitable judging is as common or more common than any other. Thus, it is very common, when people are prejudiced against others, to construe their actions or words that seem to be good, as though they were performed in hypocrisy; this is especially true regarding politicians and public affairs. If anything is said or done by people where there appears to be concern for the public good, good of neighbor, honor of God, or interest of religion, some will always readily say that all is hypocrisy, and the design is really only to promote their own interest and advance themselves; they are only flattering and deceiving others, having some evil design in their hearts. However, here it may be asked, “Where is the evil of judging ill of others, since it is not true that all judging ill of others is unlawful? Where are the lines to be drawn?” I reply to this, first, there are some people who are appointed to be judges, in civil societies and churches, who are to impartially judge others under their jurisdiction, whether good or bad, and to pass sentence according to what they are; to approve good and condemn evil, according to evidence and the nature of the act, and its agreement or disagreement with the applicable law.
Now, people, in their private judgements of others, are not obligated to become unreasonable so to judge well of all. This would be plainly against reason; Christian charity is not founded on the ruins of reason, indeed there is the sweetest harmony between reason and charity. Therefore, we are not forbidden from judging any given person when there is plain and clear evidence that they are actually guilty. There is no blame in judging people wicked, and poor Christ-less wretches, when they give flagrant proof by a long course of wickedness. “Some men’s sins,” says the apostle, “are open beforehand, going before to judgment; and some men they follow after.” That is, some men’s sins are such a plain testimony against them, they are sufficient to condemn them as wicked in the full view of all, even before the coming final day of judgment that shall disclose the secrets of the heart to all. So, some men’s actions give such clear evidence of their evil intentions that it is not judging the secrets of the heart to judge that their designs and goals are wicked. Therefore, it is plain that all judging of others’ state, qualifications, or actions is not uncharitable condemnation. The evil essence in judging with a condemning spirit lies in two things: First, it lies in judging evil of others when evidence does not require it, or in thinking ill of them when the case very well allows of thinking well; when those things seemingly in their favor are overlooked, and only those that are against them regarded, when the latter are magnified, and too great stress laid on them. The same is the case when people are hasty and rash in judging and condemning others, though both prudence and charity require them to suspend their judgment till they know the matter better, and all the circumstances are made plain. People often show much uncharitableness and rashness in freely judging others before they have heard what they have to say in their defense. That’s why it is said, “He that answereth a matter before he heareth it, it is folly and shame unto him” (Pro. 18:13). The evil of judging condemningly, lies, secondly, in a good-pleasure in judging ill of others. People may judge ill of others from compelling evidence, and yet it is grievous that they are obligated to judge so; just as when a tender parent hears of some great crime committed by their child with such evidence that they cannot deny it. However, very frequently, judgment is passed against others in such a manner as it shows that the individual receives pleasure in passing it. He is so ready in judging evil, and judges on such slight evidence, and carries his judgment to such extremes, as shows his inclination is in it, and he loves to think the worst of others. Such good-pleasure in judging ill of others is also manifested in our being ready to declare our judgment, to speak as well as think evil of others. It may be in speaking of them with ridicule, or an air of contempt, or in bitterness or malice of spirit, or with obvious pleasure in their deficiencies or errors. When judging ill of others is against the inclination of people, they will be very cautious in doing it, and will go no further in it than the evidence requires, and will think the best that the nature of the case will allow, and will construe the words and actions of others in the best light. When they are compelled, against their inclination, to think evil of another, it will be painful to declare it, but they will be reluctant to speak of it to any, and will do so only when a sense of duty leads them to it.
Having shown the nature of the condemning spirit, I continue as proposed,
II. To show how a condemning spirit is contrary to the spirit of Christian love.
It is contrary to loving our neighbor — and this is seen by three things. First, we see people are very reluctant to judge evil of themselves. They are prepared to think well of their own qualifications; also, they are ready to think the best of their own state. If there is anything in them that resembles grace, they are exceedingly prone to think their own state is good; similarly, they are ready to think well of their own words and deeds, and very hesitant to think evil of themselves in any of these respects. The reason is, they have a great love for themselves. Therefore, if they loved their neighbor as themselves, love would have the same tendency toward him. Second, we see people are very reluctant to judge evil of those they love. Thus we see it in people towards their personal friends, and thus it is in parents toward their children. They are very ready to think well of them, and to think the best of their qualifications, whether natural or moral. They are more hesitant than others to believe evil reports of them, and slow to believe what is said against them. They are ready to construe their actions most favorably. The reason is, because they love them. Third, we also see that it is universally true that where hatred and ill-will toward others most prevails, so a condemning spirit prevails most too. When people fall out, and there is difficulty between them, and anger and prejudice arise, and ill-will is received , there is always a readiness to judge the worst of each other; a proneness to think lowly of each other’s qualifications, and to imagine in each other a great many evil qualities, and some that are very evil indeed. Each is prone to entertain jealousies about what the other does when absent and out of sight; and is ready to listen to evil reports about him, and to believe every word of them, and prone to construe all that he says or does poorly. Very commonly, there is an eagerness to think ill of the condition he is in, and to condemn him as without grace. As it is in cases like this, of difficulty between particular people, so it is likely to be in cases of difference between two parties. These things plainly show that it is lack of Christian love towards neighbor, and indulgence in the opposite spirit, from which a condemning spirit arises.
I will only add, that a condemning spirit exhibits a proud spirit — this, the context shows, is contrary to to Christian love. An eagerness to judge or condemn others shows a proud disposition, as if the condemning person thought himself free from such faults and blemishes, and therefore felt justified in being busy and bitter in accusing others with them and condemning them for them. This is implied by the Savior’s language in Matthew 7, “Judge not, that ye be not judged… And why behold thou the mote that is in thy brother’s eye, but considers not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite!” The same is implied in the apostle declaring, “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things” (Rom. 2:1). If men were humbly aware of their own failings, they would not be so ready or pleased in judging others, for the judgment passed on others would but rest on them. The same kind of corruption is in one’s heart as in another’s; if those people that are busiest in condemning others would look within, and seriously examine their own hearts and lives, they might see the same general dispositions and behavior in themselves, at one time or another, which they see and judge in others, or at least something as much deserving condemnation. Furthermore, a disposition to judge and condemn exposes conceit and arrogance. It gives the appearance of setting up oneself above others, as though you were equipped to be lord and judge of your fellow-servants, and suppose they are to stand or fall according to your sentence. This seems implied in the apostle’s language — “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” (Jam. 4:11 ). That is, you do not act as a fellow-servant to the one you judge, or as one who is under the same law, but as the lawgiver and the judge who’s domain it is to pass judgment. Therefore it is added in the next verse, “There is one lawgiver, who is able to save and to destroy. Who art thou that judgest another?” So in Rom. 14:4, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth.” God is the only rightful judge, and the thought of his sovereignty and dominion should hold us back from daring to judge or condemn our fellows.
In application,
1. The subject reproves those who take the liberty of speaking evil of others. If evil-thinking is so condemnable, surely they are still more condemnable who not only allow themselves in thinking, but also in speaking evil of others, and backbiting them with their tongues. Speaking evil of our neighbors behind their backs is a grand exemplar of condemning them, or in the expression of uncharitable thoughts and judgments about them and their behavior. Therefore, speaking evil of others, and judging others, are sometimes equated in the Bible, as in the passage just quoted from the apostle James. How frequently the Scripture condemns backbiting and evil-speaking! The Psalmist says of the wicked, “Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son” (Psa. 50:19, 20 ). The apostle says to Titus, “Put them in mind… to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men” (Tit. 3:1, 2); again, it is written, “Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings” (1 Pet. 2:1 ). Additionally, it is said of the character of every citizen of Zion, that shall stand on God’s holy hill, that he “backbiteth not with his tongue” (Psa. 15:3 ). Therefore, consider whether you have not been repeatedly guilty of this; whether you have not frequently condemned others, and expressed your harsh thoughts of them, especially of those with whom you have difficulties, or that are of a different party than you. Is this not a practice you more or less allow yourself now, daily? If so, consider how contrary this is to the spirit of Christianity, and to the solemn profession which, it may be, you have made as Christians; be thoroughly admonished and forsake it at once!
2. The subject warns everyone against a condemning spirit, either by thinking or speaking evil of others, if they would be worthy of being called Christians.
In addition to these thoughts already suggested, let two or three things be considered. First, how often, when the truth fully comes out, things appear far better regarding others than what we were so eager to judge. There are many Scriptural passages to this point. When the children of Rueben, Gad, and the half tribe of Manasseh built an altar by Jordan, the rest of Israel heard of it, and quickly concluded that they had turned away from the Lord, and rashly resolved to go to war against them. However, when the truth came out, the contrary appeared; they had erected their altar for a good purpose, even to worship God, as found in Joshua 22. Eli thought Hannah was drunk when she came to the temple, but when the truth came out, he realized she was full of grief, and was praying and pouring out her soul before God (1 Sam. 1:12-16). David concluded from Ziba’s report that Mephibosheth was rebellious and treasonous against his crown, and so acted on his condemning judgement, injuring the latter greatly; but when the truth was discovered, David realized the case was much otherwise. Elijah thought evil of the state of Israel, and thought no one was a true worshiper of God but himself; but when God told him the truth, there were seven thousand who had not bowed the knee to Baal. How commonly are things very much the same today! How often, on thorough examination, he have discovered things better of others than we heard, and than we were ready to judge at first! There are always two sides to every story, and it is generally wise, safe, and charitable to take the best; yet there is probably no one way in which people are so liable to be wrong, as in presuming the worst is true, and in forming and expressing their judgment of others, and of their actions, without waiting till all the truth is known.
Second, what little cause have we in passing our sentence on others with respect to their state, qualification, or actions when it does not concern us. Our great concern is with ourselves. It is of infinite consequence to us that our state is good before God; that we possess qualities and principles; and that we behave ourselves well, and act with right aims, and for right ends. However, it is a little matter to us how it is with others. There is little need for our condemnation, even if it is deserved, which we cannot be sure of; for the business is in the hands of God, who is infinitely more fit to see to it than we could be. There is a day appointed for his decision. So, if we presume to judge others, we not only take upon ourselves a work that does not concern us, but we will be doing it before the time. “Therefore,” says the apostle, “judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God” (1 Cor. 4:5 ).
Third, God has threatened, if we are found judging and condemning others, we shall be condemned ourselves. “Judge not,” he says, “that ye be not judged; for with what judgment ye judge, ye shall be judged.” And again, the apostle asks, “And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” (Rom. 2:3 ). These are awful threats from the lips of that great Being who is to be our judge on the final day, by whom it infinitely concerns us to be acquitted, and from whom a sentence of condemnation will be unspeakably dreadful to us, if at last we sink forever under it. Therefore, as we would not want to receive condemnation from him, let us not hand out such condemnation to others.
Thorough Reformer 