Should Christians Use Profanity? A Biblical and Ethical Evaluation of Speech

J. Neil Daniels

Introduction

On June 24, 2025, during a White House press interaction concerning ceasefire violations between Israel and Iran, President Donald Trump made headlines when he publicly used the F-word: “They don’t know what the [expletive] they’re doing.” This marked the first time a sitting U.S. president deliberately deployed such language during a formal press conference. The incident provoked widespread reactions, with some condemning the profanity as beneath presidential dignity, and others praising the bluntness as authentic and relatable. Yet beyond the media cycle, this moment served as a cultural flashpoint, forcing Americans to reconsider whether words still carry moral weight or whether profanity is now indistinguishable from plain speech.

For Christians, such moments raise an even deeper question: how should redeemed people speak in a world where irreverence is normalized and vulgarity is celebrated? The use of profanity, cursing, and obscene language is often dismissed as culturally relative or inconsequential in modern discourse. Yet for those seeking to walk in holiness and reflect the character of God, the question of how we speak is of great theological significance. Language is not neutral; it reveals the condition of the heart and shapes how others perceive the One we profess to follow (cf. Matt 12:34; Eph 4:29). In his Christian Ethics (2nd ed.), Wayne Grudem offers a comprehensive theological and exegetical evaluation of speech, especially as it relates to the third commandment and to the broader moral vision of Scripture. This essay draws upon Grudem’s analysis and supporting biblical evidence to argue that Christians ought to avoid profanity, cursing, and obscene speech, not only because such language dishonors God but because it undermines the gospel witness and contradicts the character of those redeemed by Christ.

I. The Significance of God's Name and the Third Commandment

The starting point for a theology of speech must be the third commandment: “You shall not take the name of Yahweh your God in vain, for Yahweh will not hold him guiltless who takes His name in vain” (Exod 20:7, LSB). Grudem explains that the biblical concept of a “name” refers not merely to a label but to one’s character and reputation. Thus, “the ‘name’ of God refers not only to his name (such as ‘God’ or ‘the Lord’) in a narrow sense, but also to everything that is said about God in terms of his character or reputation.”¹ When one speaks God's name, one is invoking his person, not merely uttering a syllable.

The Hebrew phrase “take in vain” (נָשָׂא לַשָּׁוְא) literally conveys the idea of “lifting up” or invoking God’s name in a way that is worthless, empty, or irreverent. Grudem observes that this command “forbids using God’s name (or any of God’s names, such as ‘God,’ ‘the Lord,’ ‘Jesus,’ or ‘Christ’) in a careless or irreverent way.”² Casual utterances such as “Oh my God,” “Jesus Christ!” (as an exclamation), or similar euphemisms are not mere semantic expressions; they risk and arguably do trivialize the sacred.

Such irreverence reflects not merely a linguistic misstep, but a moral one. The more a society strays from God, “the more common it is to hear people using his name simply as a curse or as an expression of surprise, frustration, or disgust.”³ Biblical examples such as Job (Job 1:21–22; 2:10), Isaiah (Isa 6:5), and the worship scenes in Revelation (Rev 7:11) illustrate that the proper response to the divine name is worship and awe, not irreverent exclamation.

II. Cursing and Condemning Speech

A second category of profane speech is cursing, that is, speaking a word of condemnation or wishing damnation upon another. Though modern usage often reduces such language to emotional outbursts or rhetorical flourishes, Scripture views it as profoundly serious. Paul commands, “Bless those who persecute you; bless and do not curse them” (Rom 12:14). James likewise insists, “From the same mouth come blessing and cursing. My brothers, these things ought not to be so” (James 3:10). Grudem rightly points out that to curse another human is to revile one who bears the image of God, thus treating with contempt the one whom God has created and values.

The example of Christ provides the ethical pattern. “When he was reviled, he did not revile in return… but continued entrusting himself to him who judges justly” (1 Pet 2:23). As Grudem notes, “The key to being able to return blessing for cursing is to commit the entire situation into God’s hands.”⁴ Christians are called not only to refrain from condemning speech, but to respond to evil with good, trusting that divine justice will prevail (cf. Rom 12:19; 2 Tim 4:14).

Moreover, Scripture assures believers that curses uttered against them are ineffectual apart from God’s will. Proverbs 26:2 declares, “A curse that is causeless does not alight.” Grudem remarks, “We should not fear that God or some demon will harm us just because some enemy has angrily spoken a curse against us.”⁵ Instead, believers must guard against responding in kind and maintain a posture of forgiveness and blessing.

III. Obscene and Vulgar Language

Perhaps the most culturally contentious issue is the use of obscene or vulgar language, terms often deemed socially inappropriate due to their reference to sexual or bodily functions. Grudem categorizes this form of speech as “unclean,” noting that these expressions are generally avoided in public, professional, and family contexts. While some argue that such terms are culturally relative and therefore morally neutral, Scripture does not treat language so lightly.

Paul’s exhortations are clear: “Let there be no filthiness nor foolish talk nor crude joking, which are out of place” (Eph 5:4); and “Let no corrupting talk come out of your mouths” (Eph 4:29). These injunctions suggest that unclean language is incompatible with a Christian’s calling to edify others and glorify God. As Grudem explains, “These words will give offense and make people think we have dirty mouths, and they will reflect on our reputations.”⁶

This is not to say that every term used in reference to bodily or sexual matters is inherently sinful. As Grudem observes, “The answer depends not on the subject matter that is being discussed but on the actual words used to refer to the subject matter.”⁷ Every language possesses a spectrum of registers—from polite to vulgar—and Christians must be discerning about the register they employ. Vulgarity is not simply about content but about the connotations and context of speech. Words chosen for their shock value or for their connection to sin-laden subcultures convey more than information; they express identity and intention.

IV. Theological and Missional Considerations

Beyond the prohibitive aspects of these three categories, a positive vision of Christian speech emerges from Scripture’s broader ethical framework. Christians are called to reflect God's holiness not only in behavior but also in speech. This is grounded in the doctrine of the imago Dei. As Grudem summarizes, “Our whole life ‘proclaims’ something about our Creator.”⁸ Thus, the way Christians speak—particularly in public or around unbelievers—bears witness to the gospel.

Paul exhorts Christians in Colossians 4:6, “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” Similarly, Jesus taught that “every careless word that people speak, they shall give an accounting for it in the day of judgment” (Matt 12:36, NASB). Profane language, especially when used by professing believers, undermines the message of grace and purity they are called to proclaim. Grudem wisely notes that “language tends to degenerate along with a deteriorating culture,” and cites the example of a jailhouse filled with profane and degrading speech as indicative of hardened hearts.⁹

Furthermore, Christians bear the name of Christ, and thus every word spoken either honors or dishonors that name. As Peter exhorts, “If anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name” (1 Pet 4:16). Even in suffering and mistreatment, the believer must guard the tongue lest they misrepresent the one who suffered without sin.

V. A Pastoral and Practical Word

While Scripture is clear that profanity, cursing, and vulgarity are inconsistent with Christian holiness, it is also realistic about the difficulty of taming the tongue. James writes, “No human being can tame the tongue. It is a restless evil, full of deadly poison” (James 3:8). This recognition invites both humility and dependence upon the sanctifying work of the Holy Spirit. Christians must not only refrain from corrupt speech but actively cultivate “speech that gives grace to those who hear” (Eph 4:29).

Grudem allows for some liberty of conscience in areas such as euphemisms (“Oh my gosh,” “gee,” etc.), rightly noting that “the proper question is whether it actually means ‘Oh my God’ to people today when they hear it.”¹⁰ This pastoral sensitivity reflects an understanding that not all speech-related issues are of equal moral weight. Nevertheless, Christians should pursue speech that edifies, not merely that which avoids offense. Speech should be evaluated not only by its meaning, but by its motive and effect.

Conclusion

The Christian life is marked by the pursuit of holiness in every area, including speech. The biblical command to avoid taking God’s name in vain, cursing others, and using obscene language is rooted not in legalism but in a vision of God’s holiness, human dignity, and gospel witness. As Wayne Grudem concludes, “All sin dishonors God.”¹¹ Therefore, Christians ought to be marked by pure speech, speech that reflects the purity of the God they worship, adorns the doctrine they profess, and extends grace to those who hear.

Notes

Wayne Grudem, Christian Ethics: An Introduction to Biblical Moral Reasoning, 2nd ed. (Wheaton: Crossway, 2023), 279.
Ibid., 280.
Ibid.
Ibid., 285.
Ibid., 284.
Ibid., 287.
Ibid., 286.
Ibid., 282.
Ibid., 287.
Ibid., 283.
Ibid., 282.

Bibliography

Baker, William R. Sticks & Stones: The Discipleship of Our Speech. Downers Grove, IL: InterVarsity, 1996.

Challies, Tim. “A Theology of Profanity.” Challies.com, November 30, 2005. Accessed June 25, 2025. https://www.challies.com/articles/a-theology-of-profanity/

Field, D. H. “Speech and the Tongue.” In New Dictionary of Christian Ethics and Pastoral Theology, edited by David J. Atkinson and David H. Field, 805–6. Downers Grove, IL: InterVarsity, 1995.

Grudem, Wayne. Christian Ethics: An Introduction to Biblical Moral Reasoning. 2nd ed. Wheaton, IL: Crossway, 2023.

Hovey, Craig. Speak Thus: Christian Language in Church and World. Eugene, OR: Cascade, 2008.

———. “Speech Ethics.” In Dictionary of Scripture and Ethics, edited by Joel B. Green, Jacqueline E. Lapsley, Rebekah Miles, and Allen Verhey, 744–46. Grand Rapids, MI: Baker Academic, 2011.

Payne, Jon D. “Words Matter: Recovering Godly Speech in a Culture of Profanity.” Reformation21, January 23, 2017. Accessed June 25, 2025. https://www.reformation21.org/blogs/words-matter-recovering-godly.php

Piper, John. “Wayne Grudem on Offensive Language.” Desiring God. Accessed June 25, 2025. https://www.desiringgod.org/articles/wayne-grudem-on-offensive-language

Schaeffer, Francis A. True Spirituality. Wheaton, IL: Tyndale House, 1971. (for reflections on sanctification and inner speech integrity)