BY THE ALLIED REPORT (STAFF) • 23 MARCH 2026

Image by Klara Kulikova | Unsplash Stock Photo from Wix Media

Look around. Turn on the news. Scroll social media. The modern landscape is saturated with a relentless, low-grade fever of malice, where the common currency of the day is not kindness, but contempt. This pervasive bitterness has turned daily interactions into a minefield of insults, fueled by a societal shift that treats character assassination as a legitimate form of victory. In today’s public square, we have traded the art of persuasion for the adrenaline of total destruction. The goal is not to change minds but to delete identities.

Discourse once aimed to communicate needs, share ideas, and convey thoughts. However, in today’s world, the focus has shifted to the total decimation of an opponent, starting with their character. In this digital colosseum, the virtues of patience, kindness, and restraint are frequently viewed as liabilities or evidence of a lack of conviction. Rather, high-decibel exchanges of vitriol are portrayed as “winning” and proving a point. But, for believers tethered to the authority of the Word of God, the instructions for conduct are not dictated by the fluctuating temperatures of the cultural moment but by the unchanging holiness of the Creator. In his first letter to the Cornthian church, Paul offers this sobering warning, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God.” (1 Corinthians 6:9-10) A clear picture emerges from these texts: the reviling spirit is not merely a personality flaw or a political strategy, but a soul-threatening sin that the Bible declares incompatible with the kingdom of God.

The Apostle Paul, writing to the church in Ephesus, provides a sequential list of behaviors that must be “put away” from the believer. “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.” (Ephesians 4:31) These terms are not a random collection of synonyms for the same thing. Rather, Paul is laying out a deep progressive list of how sin matures from the root of a hidden disposition into public destruction of others. 

Bitterness: The Semantic Root of Discord

This progression begins in the dark recesses of the heart and concludes with the verbal assassination of others. The progression begins with pikria (πικρία), translated as “bitterness,” which serves as the source from which all subsequent verbal sins flow. It is the “gall of bitterness” that Peter identified in the heart of the unregenerate (Acts 8:23) and the “root of bitterness” that Hebrews 12:15 warns can spring up to defile many. (see also Ephesians 4:31, Romans 3:14, Psalm 10:7)

The Greek term pikria historically described vegetation that produced inedible or toxic fruit. In fact, Naomi’s bitterness in Ruth 1:20 was manifested when she stated, “Call me Mara,” using the Hebrew word marar (מרר) which is the direct counterpart of pikria. In the architecture of human emotions, this represents a long-standing resentment and a spirit that stubbornly refuses reconciliation. Like picric acid, this internal toxicity is a volatile explosive that obliterates relationships and eventually dissolves the soul of the one harboring it. This internal poison does not remain dormant; it creates a malignant thought-life and harassing memories that distort the individual’s perception of reality. Theologically, bitterness is the fruit of an unforgiving spirit, smoldering as a resentment that keeps a meticulous “record of wrongs,” directly contradicting the nature of Christian love described in 1 Corinthians 13:5. While it often begins as a legitimate grievance, when left unconfessed, it hardens into a “poisoned inner man.” This state infuses the words of the tongue before they are even spoken, creating a spiritual scowl that precedes the shouting.

Anger, then Wrath: The Internal Combustion

Following bitterness, the Biblical text identifies orgḗ (ὀργή), translated as anger, and thymos (θυμός), translated as wrath. While these terms are often used interchangeably, the original language distinctions are vital for understanding the progression of anger. Orgḗ is often used in reference to the wrath of God and is the word used also when Jesus looked at the Pharisees with anger at their hypocrisy (see Mark 3:5). It refers to a settled disposition of the mind; it is a “lasting displeasure” or a “settled hostility.” In its sinful human form, this is the anger that “nurses its wrath to keep it warm,” brooding over perceived injuries until they become central to an individual's identity.

If orgḗ is the smoldering coal, then thymos is the sudden flame, a flash-fire of emotions that can cause one to hyperventilate, breathe hard, or even snort with rage. Such a flashpoint is demonstrated in Luke 4:28, where a synagogue audience, confronted by the truth about themselves, is instantly 'filled with wrath' (thymos) and attempts to hurl Jesus off a cliff. This is the same volatile energy that fueled the Ephesian worshippers of Artemis when Demetrius the silversmith spread rumors about Paul in Acts 19. In the style of a modern political protest, the entire crowd shouted for two hours, “Great is Artemis of the Ephesians!”

But, in the modern era, these internal states of anger and wrath or rage are often no longer seen as sins to be conquered but as energies to be harnessed, even embraced, for social or political causes. Cultural shifts frequently reframe sin as a mere disorder, obscuring the individual’s responsibility for their reactions. However, Scripture makes it clear that these “deeds of the flesh” have eternal consequences (Galatians 5:20). The progression in Ephesians 4 is purposeful: bitterness provides the fuel, anger provides the focus, and wrath provides the flashpoint. This trifecta creates a person who is perpetually irritable, ready to “fly off the handle” with a stinging word never far from his tongue.

Clamor: The Sound of Deafening Hostility

The progression moves further outward into kraugē (κραυγή), translated as “clamor” or “shouting.” This term refers to the “loud outcry” of a tumult or a quarrel, which in the ancient world referred to the noise of a riot. In a Biblical context, clamor describes the “loud quarreling” and “violent self-assertiveness” characteristic of those who believe the volume of their voice determines the validity of their argument.

In Acts 23:9, this kraugē reached such a pitch among the scribes that the Sanhedrin assembly descended into chaos as they argued about Paul’s case. In the digital sphere, this same spirit is manifested in the “shouting” of all-caps text and the relentless, repetitive posting designed to drown out dissent. The danger of clamor is its resolve to bypass the mind and ignite the emotions of others; it is the “explosion on the outside of the feelings on the inside.” (John MacArthur, “Forgiveness in the Age of Rage,” Grace to You).

This form of “brawling” seeks to dominate rather than to disciple. Jonny Ardavanis highlights this reality: “Scripture is clear: the tongue reveals the heart, and unchecked speech can lead to self-deception and spiritual harm.” (Jonny Ardavanis, “Taming the Tongue,” Dial In Ministries). He warns that the all-too-common “respectable sins” like sarcasm and “venting” are often just socially acceptable, but still sinful, forms of clamor. This type of noise invariably drowns out the “gentle answer” that turns away wrath in Proverbs 15:1.

Slander: Verbal Assassination

The final stage in this destructive progression is blasphēmia (βλασφημία), or slander. While the word is often reserved for speech against the divine, the New Testament frequently applies it to evil-speaking, vilification, or railing directed toward fellow humans. Paul describes false teachers as “conceited, understanding nothing but having a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, slander, evil suspicions, and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain.” (1 Timothy 6:4-5) This slander is the act of spreading falsehoods about a person’s character or lying about their acts or intentions. John MacArthur notes that when bitterness becomes malignant, “every conversation becomes another forum for your ugliness, for your hostility, for your criticism, for your defamation, for your slander; and eventually it morphs into all kinds of exaggerations and lies about the reality of that person; and you have passed on your own life a death sentence of bitterness and anger that will follow you to the grave.” (John MacArthur, “Forgiveness in the Age of Rage,” Grace to You).

This sin is closely linked to reviling which is loidoroi (λοίδοροι) (also loidoria (λοιδορία) & loidoros (λοίδορος) etc), which 1 Corinthians 6:10 lists as a sin that excludes one from the kingdom of God. A reviler is a verbal assassin who consistently weaponizes speech to dismantle the identity of others and strip away their dignity. While the unredeemed world and false teachers seek to revile even the Master who bought them (ref. 2 Peter 2:1), the believer is warned that such behavior is a hallmark of a heart that refuses to submit to the rule of Christ, echoing the cry of the rebellious who say, “We do not want this man to reign over us” (Luke 19:14). It is the spirit of those who arrogantly ask, “Our lips are our own; who is lord over us?” (Psalm 12:4), while simultaneously rejecting the very authority they claim to serve. (see also Jude 1:8) Scripture is uncompromising, stating that neither “thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God” (1 Corinthians 6:10). Paul warns believers in 1 Corinthians 5:11 not to even associate with a so-called brother if he is a reviler. When individuals brush off these sins, they ignore the reality that what comes out of the mouth reflects what is in the heart. In his commentary on Ephesians, John MacArthur explains the grave consequences these sins have on the community of faith. He writes,

“These particular sins involve conflict between person and person—believer and unbeliever and, worse still, between believer and believer. These are the sins that break fellowship and destroy relationships, that weaken the church and mar its testimony before the world. When an unbeliever sees Christians acting just like the rest of society, the church is blemished in his eyes and he is confirmed still further in resisting the claims of the gospel.” (MacArthur, The MacArthur New Testament Commentary: Ephesians, Moody Publishers).

The 24/7 Outrage Cycle

Feeding this descent into reviling is the persistent consumption of the modern media landscape. The 24/7 news cycle, whether through legacy giants like NBC, FOX News, NPR, and others, is grounded upon its ability to sustain a state of high-alert anxiety and indignation. These platforms often thrive on the “clamor” mentioned in Scripture, packaging complex issues into binary conflicts that demand an immediate, angry response. They commodify conflict, training the public to view every civic development through the lens of orgḗ and thymos. By presenting every news item as a life-or-death struggle, they cultivate a heart perpetually reaching forth in anger, leaving no room for the quietness of spirit mandated by the Gospel.

Moreover, the relentless nature of the 24/7 cycle ensures that the “internal heat” of the consumer never has the opportunity to dissipate. Constant exposure to polarized narratives sidelines prayer, Scripture, fellowship and other ordinary means of grace, in favor of the frantic adrenaline of the latest “crisis.” Instead of being “slow to speak, slow to anger” (James 1:19), the modern media consumer is conditioned for sudden outbursts of thymos. This continuous loop of indignation makes the Biblical command to “put away all bitterness” appear not only difficult but can even be spun as socially and politically irresponsible.

Digital Peddlers of Bitterness

Perhaps even more detrimental is the rise of the independent outrage merchant, digital commentators and content creators who have bypassed traditional media to build personal brands as “truth-tellers” amidst media lies, but who instead lay a foundation of pure pikria. This corrosive spirit is manifested, today, in a diverse array of modern polemicists: men and women hyper-fixated on a few narrow grievances, the axis upon which their entire world revolves. They are the merchants of our digital age who trade only in the currencies of contempt, bitterness, and fear. 

Figures such as Alex Jones and Keith Olbermann exude the high-decibel vitriol of kraugē, utilizing clamor to bypass logic and ignite raw emotion. In a quieter but no less corrosive vein, those like Paul Krugman, Robert Reich, and Tucker Carlso present an intellectualized, yet highly charged, version of what could be described as pikria through a settled resentment and bitterness masked as academic concern or the exposure of some “great secret” only realized by their class. Whether through the calculated provocations of instigators such as Milo Yiannopoulos or the relentless indignation of pundits like Dan Bongino and Dean Blundell, these individuals and thousands of others like them function in society as modern-day “peddlers of bitterness.” Though their stylistic deliveries vary, their collective output serves a single purpose: to sustain a digital environment where the primary product is an ever-simmering hostility toward a perceived enemy.

In reality, these obsessions reveal a soul trapped in a “record of wrongs” and blinded by a narrative of victimhood masquerading as “righteous anger”. This spiritual poison often masquerades as intellectual engagement, yet its true effect is to atrophy the capacity for grace. For the believer, constant immersion in these toxic streams hardens the heart until the command to be “tender-hearted” is quenched by a soul convinced that verbal aggression is its only safety, effectively strangling the fruit of the Spirit.

The Crisis of Discourse

Believers must fight the temptation to engage in reviling and slander, particularly within the volatile sphere of political movements and agendas. While the current age insists that partisans view opponents as enemies to be decimated, the Gospel demands a higher allegiance that transcends the ballot box. Costi Hinn places this duty front and center, positing,

“Wherever we find ourselves on the political spectrum, the gospel transforms every believer into a generally law-abiding, government-honoring, human-loving, God-fearing (most important of all) people!” (Costi Hinn, “How Do We ‘Honor’ Joe Biden?,” For the Gospel)

This transformation necessitates a total rejection of the malicious rhetoric and slanderous nicknames that can define our communication. Rather than participating in the digital colosseum, believers are challenged to recognize a sobering reality: leaders without Christ face the impending wrath of God. This truth should move us toward sympathy rather than judgment, prompting us to respect the “rank” of the political leader even when we oppose their policies.

For those who find their witness is being consumed by political wars, obsessions, and unbridled fixated anger, the wise move is a “detox step.” This involves stepping back to ignore hot button fights and, instead, becoming immersed in Scripture. Doing so will expose our souls to heart issues, deep-rooted sin, and spiritual negligence in our own spiritual walk that our all-consuming obsession with the wrongs of others has masked for so long. Such a step is not an abdication of our earthly lives, but an admirable prioritization of the Kingdom of God.

Distinguishing Warning from Slander

Now, this must be said for fear of some who may take this too far in the other direction. A critical nuance in this study is the distinction between sinful slander and a necessary Biblical warning. While there are commands to love enemies, there are also calls in Scripture to engage in sharp confrontation regarding heresy and sin. Even Jesus used very strong language, calling the Pharisees whitewashed sepulchers. Yet these were authoritative declarations of truth aimed at protecting the flock, not outbursts of personal pikria.

So where does the distinction lie? The distinction lies in the motive and the standard. Sinful slander seeks to harm the reputation of another for personal gain. 1 Corinthians 5:8 reveals this as the reverse of sincerity and truth. A Biblical warning is rooted in love for the truth and the glory of God by being:

1. Based on Scripture: Is this a personal grievance or a serious Scriptural confrontation?

2. Given with Gentleness: It is delivered with respect and a good conscience.

3. Aimed at Restoration: It seeks the glorification of God rather than the destruction of the person.

The righteous response to suffering is to “bless” those who curse us, ensuring that any “reasoned defense” of the faith is coupled with “gentleness and respect” (1 Peter 3:15).

Putting Off; Putting On: The Antidote for Malice

In Ephesians 4:31, the word kakia (κακία) is used. This word, translated as malice, is the general Greek term for evil, the root of all vices. As the comprehensive sum of this progression of verbal sins, malice serves as a poisonous seal on a heart that finds satisfaction in the destruction of others; a soul that has rejected the rule of Christ for the rule of bitter reviling. When such a disposition becomes the settled pattern of one’s life, it moves the individual into a category that Scripture defines with terrifying clarity.

In 1 Corinthians 6:9–10, Scripture lists revilers among those who will not inherit the kingdom of God. This is not a warning about a minor mistake but a “forensic statement” about a person’s spiritual condition. A lifestyle characterized by vitriol, defamation, and abusive speech is telling of an unregenerate heart. The reviler attacks others because of deep-seated hatred and anger, a state that violates the royal law of love and mocks the very grace that the reviler claims to possess.

However, the Biblical standard is not merely the cessation of rage, but a supernatural replacement: “be kind to one another, tender-hearted, graciously forgiving each other, just as God in Christ also has graciously forgiven you” (Ephesians 4:32). This transformation is the result of the regenerating work of the Holy Spirit. The “putting off” of bitterness, wrath, and clamor must be accompanied by the “putting on” of kindness. The tongue cannot be tamed without metanoia, a total transformation of the mind that results in a turning away from the “poisoned inner man.”

This heart-level change mandates a new vocabulary where every word is crafted to build up and edify, never conceived to harm or diminish. Practically, this requires a radical prioritization of the Kingdom, refusing to engage in the rage of the age, and committing to an unadulterated study of the truth of Yahweh. As Mark Dunn writes, “We are not lifeless instruments producing a harmonious sound, but living souls endeavoring lovingly to cooperate with others” (Mark Dunn, “The Endurance of Our Hope,” Founders Ministries).

Ultimately, speech is the primary evidence of the spiritual state. While human shouting will eventually fade into the silence of history, the Word of God remains forever. By intentionally practicing the kindness of Christ, believers manifest the truth to a world suffering the consequences of its own bitterness. John MacArthur once painted the ultimate contrast with a challenge for Christian conduct in this vengeful society, saying, “Never is a person more like Satan than when he is angry, when he hates, and when his desire is to eliminate a life. On the other hand, never is a person more like God than when he loves and forgives.” (John MacArthur, “Forgiveness in the Age of Rage,” Grace to You).

Help me now to live a life
That’s dependent on Your grace
Keep my heart and guard my soul
From the evils that I face

You are worthy to be praised
With my every thought and deed
O great God of highest heaven
Glorify Your Name through me

O Great God

(Bob Kauflin)

Based on the Puritan prayer “Regeneration”  from The Valley of Vision