Cursing in Online Behavior and Salvation
Cursing, in a biblical context, encompasses a range of actions and declarations, from divine maledictions to human imprecations, and is consistently presented as antithetical to God's will and character [2, 16]. The concept of cursing appears early in scripture, with God denouncing the serpent and Cain [2]. Prophetical curses, such as those pronounced by Noah or Joshua, are understood not as expressions of human passion but as predictions of divine judgment [2].
The Old Testament law explicitly prohibits various forms of cursing. Cursing one's parents or the prince of the people was forbidden, as was cursing the deaf [2]. Blaspheming or cursing God was a capital offense [2]. The book of Numbers illustrates the power attributed to curses, as Balak sought Balaam to curse Israel, believing that "he whom you curse is cursed" [1, 3]. This highlights an ancient understanding that curses could carry tangible effects.
In the New Testament, the teaching shifts towards a radical ethic of love and blessing. Jesus instructs his followers to "Bless them that curse you, and pray for them who despitefully use you" [4]. This command is echoed in the commentary of John Gill, who notes that Christ himself exemplified this principle [15]. The apostle James highlights the incongruity of using the same mouth to praise God and curse people made in God's image, calling it an implicit curse on God himself [16].
The theological understanding of sin provides a framework for understanding the gravity of cursing. All human beings are born with a sinful nature, though the godly strive against it [5]. Sin is not merely an outward act but can stem from an "insolent" or "arrogant" attitude, representing rebellion against God [9]. The first sin, as described in Genesis, involved disobedience and a preference for the creature over the Creator [8]. The apostle Paul emphasizes the universal sinfulness of humanity, asserting that both Gentiles and Jews are "under sin’s power" and cannot earn God's favor through their own actions [10]. God's anger is depicted not as an arbitrary emotional outburst but as a necessary, holy response to sin [10].
Cursing, particularly when it becomes a habitual pattern, can be seen as indicative of a deeper spiritual condition. One interpretation of Psalms 109:18 suggests that cursing can characterize an individual's entire way of life [13]. The apostle John contrasts those who "do righteousness" with those who "commit sin," stating that the latter are "of the devil" [7]. Augustine, as cited in Jamieson, Fausset & Brown, clarifies that being "of the devil" is not a matter of birth but of imitation and corruption [7]. To claim that one has not sinned, even after conversion, is to make God a liar [11].
In the context of salvation, being "cursed" carries significant theological weight. In 1 Corinthians, to be cursed is understood as being condemned by God [14]. This condemnation is contrasted with being claimed by Christ and ultimately by God [12]. The concept of "vanity" in Proverbs is linked to "all sorts of sinful acts" [6]. Therefore, persistent engagement in sinful acts, including cursing, stands in opposition to the life of righteousness and blessing that God desires for his people. The New Testament call to bless those who curse reflects a fundamental aspect of Christian discipleship and the transformative power of the Gospel, moving believers from a life characterized by sin and condemnation to one of grace and reconciliation [4, 14].
Sources
- Numbers “for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me.’” -- Numbers 22:17”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Curse — Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions. No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16). The words "curse God and die" (R.V., "renounce God ”
- Numbers “Please come now therefore curse me this people; for they are too mighty for me. Perhaps I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.” -- Numbers 22:6”
- Luke “Luke 6:28 (Webster) — Bless them that curse you, and pray for them who despitefully use you.”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- Psalms (Protestant academic) “Tyndale House on Psalms 109:18: 109:18 Cursing is the accused person’s whole way of life.”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 16:22: 16:22 To be cursed is to be condemned by God (see also Rom 9:3; Gal 1:8-9). • Our Lord, come! This phrase was sometimes used in early Christian prayers (see also Rev 22:20).”
- Luke (Baptist/Reformed) “John Gill on Luke 6:27: Bless them that curse you;.... In common discourse, or anathematize you in their synagogues: and pray for them which despitefully use you: so Christ himself did; See Gill on Mat 5:44.”
- James (Protestant academic) “Tyndale House on James 3:9: 3:9 praises . . . curses: Praising our Lord and Father is the best activity of the tongue, whereas cursing those made in his image is one of the worst, because it is an implicit curse on God himself (Gen 1:26-27; 9:6).”