Funnily enough, the question of, “Is it OK for Christians to curse?” has come up twice in the past week — one online, and one offline. There are heaps of things I want to say on this, but to avoid burying the lede, I’ll start with an emphatic “No!”
First, I must start with an exhortation from Ephesians, which I’ve currently been studying with my brothers at Church. This section of the chapter calls believers to walk in love and light — and not in darkness.
4 Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. 5 For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. 6 Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. 7 Therefore do not become partners with them; 8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of light is found in all that is good and right and true), 10 and try to discern what is pleasing to the Lord. - Ephesians 5:4-10
Notably, this passage forbids filthiness, folish talk, and crude joking — and makes it clear that such people have no inheritance in the kingdom. But I want to draw your attention to two further commands that follow: don’t be deceived by empty arguments that these things are ok, and do not join together with such people!
Many arguments (for the online situation) are being made to support the case that Christians can curse. (Again, they can not.) These arguments may seem clever at first, but when you get to the root, they are deceitful and empty words. Therefore, we must understand how to respond to these arguments with scripture.
Responding to Pro-Cursing Arguments
The Apostle Paul cursed. (He did not.)
Some Christians point to Philippians 3:8, where the Apostle Paul compares his righteous works to “filthy rags” — and argue that in the Greek, this is an example of cursing. While I lack the lexical strength to respond to this argument, fortunately there are others who have done the leg work. Gary Manning has written an excellent article that explains that σκύβαλα (skubala) was not used in a profane manner. Rather, it meant “rubbage, refuse, or garbage”.
Many contemporary sources to Paul’s letter were cited, including medical literature which described how a patient’s skubala (or feces) was colored for certain illnesses. Other literature describes the husks of produce (like corn, or wheat) as skubala, refuse. In some places, skubala describes cattle dung. But Manning argues that it is a massive stretch to say that skubala was strong or profane language.
Society doesn’t agree what words are curse words. (It doesn’t matter.)
Several years ago, I was on travel overseas to New Zealand. In the company of some Christian friends, I mumbled a silly word that wouldn’t raise an eyebrow in America. My friends gasped, and explained to me that it was an extremely strong curse word.
I won’t deny that certain words carry stronger meaning in different cultures. But this is not an argument to support cursing — and in fact, it is simple postmodern reasoning. “Two countries disagree over what is considered vulgar speech. Therefore, vulgarity is defined by culture, and has no concrete definition.”
Or perhaps you’ll recognize the argument structure in another format: “Two countries disagree over what is considered masculine behavior. Therefore, masculinity is a social construct, and can be whatever society declares it to be.”
What are we to do with this postmodernist argument for cursing? Because societies disagree over what words are vulgar, does that mean… no words are vulgar? Cursing is ok, because cursing doesn’t exist? Or perhaps does this mean Christians should only use vulgar language from foreign cultures? (This is what Paul means by empty arguments!)
Christ calls us to be “in the world, but not of it” (John 17:16) Paul tells us not to conform to the patterns of this world. (Romans 12:2) Society does not set the standard, God’s word sets the standard — and it goes beyond mere four letter words! We are told to let no unwholesome or foolish talk come out of our mouths!
How telling that you’re more upset about cursing than X! (Where have I heard this before?)
Ah yes. I remember all the progressive Christians from 2020 passing judgement during the riots sweeping the nation: “You’re more angry about the riots than the black man that was murdered!” For a branch of Christianity with “Judge not!” as it’s motto, they’re certainly a judgemental group.
To say that riots, looting, and arson are unjust is not judgemental — it’s a statement of fact. But if someone responds, “You are more angry about the riots than the black man that was murdered!” — that is a slanderous judgement of character. No one can truly know what is happening inside someone’s heart except the Lord. Such judgements are his business alone.
“The Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.” — 1 Samuel 16:7
But furthermore, this argument for cursing carries a poisonous double edge to it. Not only does it violate Matthew 7:1-3, but it also justifies sinful actions as a means of obtaining righteous outcomes. (The ends justify the means.) Infamously, “pastor” Tony Compolo used vulgarity — followed precisely by this argument — as a means to try and advocate for charity to the hungry.
Nothing in scripture argues that the end justifies the means. Such tactics may seem clever at first, and gather worldly acclaim for being “down to earth”, or “not afraid to tell it how it is” — but the end result (as the ministry of Mark Driscoll should caution us) is shipwreck.
Why not say—as some slanderously claim that we say—“Let us do evil that good may result”? Their condemnation is just! — Romans 3:8
Cursing is ok, but we shouldn’t offend the weaker brother. (Again, no.)
Let’s examine one final (ab)use of scripture to justify cursing.
13 Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister. 14 I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean in itself. But if anyone regards something as unclean, then for that person it is unclean. 15 If your brother or sister is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy someone for whom Christ died. — Romans 14:13-15
Such a passage is usually cited with the following argument: “The problem with cursing is that it might offend some Christians. We should avoid cursing in front of Christian friends who have a personal conviction that cursing is sinful.”
Let’s dispense with the fact that cursing is not a matter of “personal conviction”, like whether or not one should drink alcohol. This passage in Romans is specifically talking about food. Jesus has a particularly blunt response!
“…it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person.” — Matthew 15:11
Intermission
45 A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. — Luke 6:45
26 Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. 27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. — James 1:26-27
7 All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. — James 3:7-8
Speaking as a man who once had no bridle on his mouth, I can attest to the truth of these verses. I used to justify my cursing in the same ways listed above. I thought it made me a better communicator: relatable, and more authentic. A smooth operator. The reality was just the opposite: I had no control over my tongue.
In idle moments, perhaps I could squeeze out a laugh from my peers. But when my words needed to count, I found my tongue galloping away from me. I’d pull on the reigns and desperately try to gain control over it. Some times I could manage to keep certain choice words at bay, but my speech was halting and awkward.
I told myself lies, that at least I was doing better than other people, and had the sense to be able to turn my profanity on and off. But it was a sorry excuse. The reality was that I couldn’t control my tongue.
Lip Balm: For the Man of Unclean Lips
The biggest satanic lie about your tongue is that if you try to clean up your speech, you’ll come off as Ned Flanders. An out of touch and useless nerd, looked down upon by his peers. Someone who stubs their toe, and calls out “Praise the Lord!” like they’ve had a lobotomy, and can’t express their true emotions.
Well. Maybe there’s a grain of truth here. If in your own strength, you try to clean up your speech, you will certainly fail. The secret is to let the Lord bridle your tongue.
Kudos to Mrs. Taylor, who read me this passage in 6th Grade.
5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.”
6 Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.”
8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”
And I said, “Here am I. Send me!” — Isaiah 6:5-8
Here is the truth in God’s word: Isaiah was a man of unclean lips, and when he came face to face with God Almighty, this truth became frighteningly apparent. Isaiah comes to the realization that he cannot face a Holy God who is perfectly pure, and there is absolutely nothing he can do to rectify this situation.
But then, an angel flies over, and touches his lips with a burning coal, and tells him that his guilt has been removed, and his sins paid for.
Isaiah did nothing to deserve this, or earn this. It was a gift from God. And when God calls out, looking for someone to be his messenger, Isaiah doesn’t hesitate. “Send me!” And then, Isaiah wrote some of the most beautiful passages of scripture in the Bible.
For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace. — Isaiah 9:6
These are not the words of a bumbling and prudish man who has lost touch with reality. These words are sacred and timeless — read at candle light services on Christmas Eve.
And later, Isaiah wrote:
The Spirit of the Lord God is upon me,
because the Lord has anointed me
to bring good news to the poor;
he has sent me to bind up the brokenhearted,
to proclaim liberty to the captives,
and the opening of the prison to those who are bound;
2 to proclaim the year of the Lord's favor,
and the day of vengeance of our God;
to comfort all who mourn […] — Isaiah 61:1-2
Jesus chose to read this passage in the synagogue, before announcing to the crowd: “Today this Scripture is fulfilled in your hearing!” (Luke 4:21).
These passages are proof of what Paul writes in 2 Timothy 2:20-21.
20 Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. 21 Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work.
Isaiah was cleansed of his unclean speech, and became a vessel for honorable use. The same holds true today: if we want to be useful to the master of the house, we must be cleansed and set apart.