What’s So Bad about Cussing?

Summary

Summary prepared by Acts 2:38 Life from the transcript below — the preacher’s words follow in full.

The question — and what 'cursing' means

• The question posed (in the host's frame): what is the big deal about cussing? They're just words, right — what's the problem? His answer: Actually, the Bible has a lot to say about our words and our speech. Before I get into the Scripture, let's just talk about what we mean by cursing — because we could mean several different things. Of course, the English word cursing would literally mean: pronounce a curse on someone. And the Bible does speak of that as wrong. Now, the typical cuss words that people use — in English, and most other languages — they could fall in several categories.

The categories: damnation words, sexual words, and God's name

• First of all: talking about hell; talking about damnation. And the danger there is: if you mean them literally, as they originally intended, you are cursing people — which is a direct contradiction of the word of God. If you don't really mean that, but you're just throwing in those words, you're trivializing what is something very important. So these — you know, the word hell, the word damn — those are scriptural words, with real meanings. When we throw them into sentences for exaggeration or emphasis, we're really trivializing them. Because if we mean them literally, we're cursing people; if we don't mean them literally, we're making fun — we're joking — we're cavalierly treating the fact that we're going to have an eternal destiny. And so that is the danger there: that we cause people not to take biblical teaching seriously. Other terms relate to sexual functions, or bodily functions. And so maybe some of those are just crude. But the Bible does talk about having wholesome speech — so maybe some words are not sinful, but they're crude, and would be a violation. But those that relate to sexuality — again I would make the same comment: in the Bible, sex is between a man and a woman; it's really designed by God; it's meant to be treated as sacred, and solemn, and private. And so again, to use these terms: if we mean them literally, then we're trivializing, denouncing God's plan; if we don't mean them literally, then again we're trivializing something that's meant to be sacred, and we're making it profane.
• Now then, some curse words have to do with taking the name of the Lord in vain — which is a violation of one of the Ten Commandments, which I believe is moral law, which is applicable today. Using the word God, or Jesus Christ, or some other terms of deity — when you're not praying, when you're not exclaiming to God. You know, sometimes we, in a moment of crisis, or startled, we may call on God, or Lord, or Jesus — and mean it. But if we don't mean it, again we're taking God's name in vain; we're trivializing it. And in all these cases, we're trying to teach our children, our youth, our converts, that certain things are sacred; that certain things are scriptural; that certain things are doctrinal; that God is holy, and to be treated with extreme reverence and worship. And so when we use these various terms contrary to that, we're tearing down what we believe. And by our words and our actions, we're communicating to people that are following us, that we don't mean these things.

The perverse testimony — and James 3:10

• And I think it is interesting that in American culture — even though we're mostly post-Christian — we don't curse by using Muhammad's name, or Buddha's name, or Socrates' name. Because they have no power; they don't mean anything to us, other than historical figures. But by taking the name of Jesus Christ in vain, it's kind of — in a perverse way — testifying that the devil really thinks that name has power. That's why he's trying to trivialize it. And think of it this way: when we trivialize the sacred names used for God, and the terms used for important doctrines — then, in a time of crisis, you go to pray for your child, and you say: in the name of Jesus Christ. How is that child going to have faith in the power of the name of Jesus — when we've treated it casually, and trashed it, basically, in our conversation? Or even calling out: oh Lord — when we don't really mean him as the Lord of our lives. Now, this is not just my thought — this is Scripture. The entire book of James — or at least chapter 3 specifically — talks about wholesome speech. But here, let me just give you an example in James — James 3:10: out of the same mouth, blessing and cursing. My brethren, these things ought not to be so. So: the same way we worship God — and we use all those terms with serious biblical intention: the names of God; referring to the relation between husband and wife; referring to eternal judgment — if we're going to use those in a sacred, or biblical, way, we shouldn't turn around and use them as a form of cursing, or in a derogatory way. So that's an example — there's a scriptural teaching there.

Scriptures: James 3:10

Ephesians: no corrupt word — and things not even to be named

• Also, we find in Ephesians — chapter 5; I'd like to read several passages there. Ephesians 4:29: let no corrupt word proceed out of your mouth — but what is good for necessary edification, that it may impart grace to the hearers. That pretty much covers all these different forms we've been using. And then: and do not grieve the Holy Spirit of God — so, by this kind of talk, we grieve the Spirit of God that's in us — by whom you were sealed to the day of redemption. Let all bitterness, wrath, anger, clamor, evil speaking, be put away from you, with all malice. Be kind to one another, tenderhearted, forgiving one another — even as God, in Christ, forgave you (the read runs on, through the kindness and forgiveness that close it). Going down to now chapter 5:3: but fornication, all uncleanness, or covetousness — let it not even be named among you, as is fitting for saints. Those are these various terms for sexuality and bodily functions. And then it says, in verse 4: neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting — but rather giving of thanks. So even using these terms that are considered filthy, or degrading — terms that are considered foolish; coarse jesting — so: sexual connotations, which sometimes are off-color comments and jokes — that's not fitting, he says. Verse 12: for it is shameful even to speak of those things which are done by them in secret.

Scriptures: Ephesians 4:29-32; Ephesians 5:3-4; Ephesians 5:12

Idle words, hateful names — and sound speech that cannot be condemned

• Now, if you think: maybe, you know, that's a little too strict — but let's go back to Jesus. Matthew 12:36: but I say to you — these are the words of Jesus — that for every idle word men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned (the quotation's closing verse). Now, I don't know how we define 'idle word'. I'm not saying every idle word is a sin. But Jesus did say: every idle word, you're going to have to give account for. And if your speech is filled with idle words — useless, vain, or irreverent words — well, you know, the true person is going to be revealed by your words. And so judgment is going to reveal what kind of person you are. And the evidence is going to be, to a great extent, your speech. Now, going back to the Sermon on the Mount — Matthew 5:22: but I say to you, that whoever is angry with his brother without a cause shall be in danger of the judgment; whoever says to his brother 'rqa' (as the word is heard — a word there in Aramaic that was apparently known to be inappropriate, meaning someone empty-headed) shall be in danger of the council; but whoever says 'you fool' shall be in danger of hell fire. Now, someone might say: that's pretty strict. But I think what he's referring to there is more than just someone who is mentally slow. It's really a moral term — as in the Psalms: the fool has said in his heart, there is no God. So Jesus is trying to impress upon us the importance of our speech. Even to call someone by a hateful name, implying that they're morally depraved — you know, that itself is inappropriate. You'll be in danger of God's judgment, if you curse people in this way, or speak hatefully, or evilly, of people in this way.
• Well, you know, all of these statements — really, when you study them, the more you study them, the more you realize how important our speech should be. Also, in Colossians, it talks about our speech: to be gracious, seasoned with salt. So — you know, just like food should taste good, bring out the proper taste — or maybe the preservative qualities of salt, as well — our speech should be wholesome; should be gracious; should seek to be palatable (heard as 'platal'). And so, even though I know there's a trend sometimes of preachers trying to be relevant, and use crude, or harsh, or even evil words: I don't think you have to be untrue to who you are. I think, to be authentic doesn't mean to fake it — it means to be who you are. So if I'm preaching to someone of another ethnicity, I don't have to try to copy their slang. I have to be authentically who I am. If I'm preaching to sinners, yes, I have to speak in terms they understand — but I don't have to use the kind of degrading terms that they use, because then I'm kind of adopting their philosophy. I need to have sound speech — the Bible says — that cannot be condemned.

Scriptures: Matthew 12:36-37; Matthew 5:22; Psalm (book-only); Colossians (book-only)

Scripture index: James 3:10; Ephesians 4:29-32; Ephesians 5:3-4; Ephesians 5:12; Matthew 12:36-37; Matthew 5:22; Psalm (book-only); Colossians (book-only).