I will be asking some questions when the time comes, but, for now? I am filling an apologetic pothole in my posts. So here is a short and sweet answer that stands on its own… so you could quit there. Anything after that are merely other answers from apologists that broaden the possible responses for the researcher.
Do not judge. Judging others comes far too easy for most, but in Matthew 7, what does Jesus mean when he says Judge not least ye be judged? Are we to judge not, or Judge righteously? What’s the difference? What does the Bible say about judging people? In this video Pastor Nelson with Bible Munch explains what the Bible says about Judging others to answer the questions, is judging a sin, and what does the Bible mean that we are not to judge others?
Firstly, the statement “you are not to judge” is a judgement. What do I mean? Here are a few examples of this in conversation via Frank Beckwith and Greg Koukl:
You Shouldn’t Force Your Morality On Me!
FIRST PERSON: “You shouldn’t force your morality on me.”
SECOND PERSON: “Why not?”
FIRST PERSON: “Because I don’t believe in forcing morality.”
SECOND PERSON: “If you don’t believe in it, then by all means, don’t do it. Especially don’t force that moral view of yours on me.”
FIRST PERSON: “You shouldn’t push your morality on me.”
SECOND PERSON: “I’m not entirely sure what you mean by that statement. Do you mean I have no right to an opinion?”
FIRST PERSON: “You have a right to you’re opinion, but you have no right to force it on anyone.”
SECOND PERSON: “Is that your opinion?”
FIRST PERSON: “Yes.”
SECOND PERSON: “Then why are you forcing it on me?”
FIRST PERSON: “But your saying your view is right.”
SECOND PERSON: “Am I wrong?”
FIRST PERSON: “Yes.”
SECOND PERSON: “Then your saying only your view is right, which is the very thing you objected to me saying.”
FIRST PERSON: “You shouldn’t push your morality on me.”
SECOND PERSON: “Correct me if I’m misunderstanding you here, but it sounds to me like your telling me I’m wrong.”
FIRST PERSON: “You are.”
SECOND PERSON: “Well, you seem to be saying my personal moral view shouldn’t apply to other people, but that sounds suspiciously like you are applying your moral view to me. Why are you forcing your morality on me?”[1]
SELF-DEFEATING
“Most of the problems with our culture can be summed up in one phrase: ‘Who are you to say?’” – Dennis Prager. So let’s unpack this phrase and see how it is self-refuting, or as Tom Morris[2] put it, self-deleting.
When someone says, “Who are you to say?” answer with, “Who are you to say ‘Who are you to say’?”[3]
This person is challenging your right to correct another, yet she is correcting you. Your response to her amounts to “Who are you to correct my correction, if correcting in itself is wrong?” or “If I don’t have the right to challenge your view, then why do you have the right to challenge mine?” Her objection is self-refuting; you’re just pointing it out.
The “Who are you to say?” challenge fails on another account. Taken at face value, the question challenges one’s authority to judge another’s conduct. It says, in effect, “What authorizes you to make a rule for others? Are you in charge?” This challenge miscasts my position. I don’t expect others to obey me simply because I say so. I’m appealing to reason, not asserting my authority. It’s one thing to force beliefs; it’s quite another to state those beliefs and make an appeal for them.
The “Who are you to say?” complaint is a cheap shot. At best it’s self-defeating. It’s an attempt to challenge the legitimacy of your moral judgments, but the statement itself implies a moral judgment. At worst, it legitimizes anarchy!
[1] Francis Beckwith & Gregory Koukl, Relativism: Feet Planted in Mid-Air (Baker Books; 1998), p. 144-146.
[2]Tom Morris, Philosophy for Dummies (IDG Books; 1999), p. 46
[3]Francis Beckwith & Gregory Koukl, Relativism: Feet Planted in Mid-Air (Baker Books; 1998), p. 144-146.
Frank Turek talks about the assertion that Christians shouldn’t judge.
So, aside from Matthew 7:1-3 ripped from it’s context, if we let it stand as is, it is self deleting. But the CONTEXTis not that you should merely “not judge… gays, murderers, pro-choice arguments, and the like.” APOLOGETICS PRESS has a great article from which I will except a bit from the meddle of it:
… In Matthew 6:1-4, Jesus instructed us not to do charitable deeds…“as the hypocrites do” (to be seen of men). In 6:5-8, Jesus told us not to pray…“like the hypocrites” (to be heard of men). In 6:16-18, Jesus taught us not to fast…“like the hypocrites” (to be seen of men). Likewise, in Matthew 7:1-5, Jesus was teaching us that judging another is wrong… when that judgment is hypocritical.
But, what if we are doing charitable deeds to beseen of God? Then by all means, “do good to all men” (Galatians 6:10)! What if our prayers are led from a pure heart and with righteous intentions? Should we pray? Most certainly (cf. 1 Thessalonians 5:17). Can we fast today, if the purpose of our fasting is to be seen of God and not men? Yes. But what about passing judgment? In Matthew 7:1-5, did Jesus condemn all judging, or, similar to the above examples, did He condemn only a certainkind of judging? Matthew 7:5 provides the answer. After condemning unrighteous judgments (7:1-4), Jesus instructed a person to “first remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” He was saying, in essence, “Get your life right first. Then, in love, address your brother’s problem.” This is consistent with what Paul wrote to the church at Philippi: “Let each of you look out not only for his own interests, but also for the interests of others” (2:4). God never intended for Christians to be recluses who never interacted with those around them. Rather, He gave us the responsibility of helping others by lovingly correcting them when they sin. In Matthew 7, Jesus was not suggesting that a person can never judge. He was saying, when you judge, judge righteously (as when we pray, fast, and do good deeds—do it without hypocrisy—John 7:24). Incidentally, Jesus already had judged the Pharisees. Thus, He obviously was not teaching that we should never judge anyone.
Further proof that Jesus did not condemn all judging can be found throughout the rest of chapter 7. In fact, in the very next verse after His statements about judging, Jesus implicitly commanded that His followers make a judgment. He said: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (7:6). Disciples of Christ must judge as to who are “dogs” and who are “hogs.” Otherwise, how can we know when not to give that which is holy to “dogs”? Or how can we know when not to cast our pearls before “swine”? Jesus said we must judge between those who are “worthy,” and those who are like dogs and pigs (cf. Matthew 10:12-15; Acts 13:42-46). A few verses later, Jesus again implied that His disciples must make a judgment.
Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them (Matthew 7:15-20).
Question: How can we “watch out” for false prophets if we cannot make judgments as to who the false prophets are? According to Jesus, determining the identity of false teachers involves inspecting “their fruits” and making judgments—righteous judgments.
What does the rest of Scripture have to say to those who regard all judging as being wrong?
In his letter to the churches of Galatia, Paul commanded those “who are spiritual” to restore those who have been “overtaken in any trespass…in a spirit of gentleness, considering yourself lest you also be tempted” (6:1). Certainly, determining who is spiritual and who has sinned involves making judgments.
While addressing an issue in the church at Corinth where a man had “his father’s wife” (1 Corinthians 5:1), Paul wrote through inspiration:
In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus…. I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person…. Therefore, put away from yourselves the evil person (1 Corinthians 5:4-5,11,13b).
Paul commanded the church at Corinth to purge a fornicator from its midst. This man’s sin was even to be addressed in a public manner. To follow Paul’s command, the church had to make a judgment. Paul also commanded the congregation to “put away” others who were living in a state of sin. When we make such judgments today, they are to be righteous judgments that are based on facts and carried out in love. Such judging should be performed in a merciful spirit (Luke 6:36-37), and for the purpose of saving souls (“that his spirit may be saved in the day of the Lord Jesus”—1 Corinthians 5:5). Judgments are to be made from good (righteous) intentions. But judgments nevertheless must be made.
Paul instructed the church at Ephesus to “have no fellowship with the unfruitful works of darkness, but rather expose them” (5:11). And to the Christians in Rome he wrote: “Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them” (16:17). Were churches going to have to make important judgments to comply with Paul’s commands? Yes.
Similarly, the apostle John indicated that “whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds” (2 John 9-11, emp. added). To determine whether or not we are going to allow someone into our homes, necessitates a judgment on our part.
Finally, if all judgments concerning spiritual matters are wrong, then why would Jesus have commanded His disciples to go and teach the lost (Matthew 28:19-20; cf. Acts 8:4)? Before one ever teaches the Gospel to someone who is not a Christian, a judgment must be made. Is this person lost in sin, or saved “in Christ”? If we are to teach the lost today, then it is necessary to determine who is lost and who is not.
If we never can “judge people” in any sense, as many today suggest (through the misuse of Matthew 7:1), then the above commands never could be obeyed. But, they must be obeyed! Thus, (righteous) judgments must be made. ….
Alan Shlemon of Stand to Reason answers the question: “Aren’t Christians commanded not to judge and therefore we shouldn’t judge homosexuals for their behavior?”
… Since the Bible does not contradict itself, what’s going on? It would seem that Jesus is talking about rash unwarranted judgments, not those judgments that are of sound consideration. This makes sense when we see what judgments Jesus made on people.
Matt. 7:5, “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”
Matt. 23:33, “You serpents, you brood of vipers, how shall you escape the sentence of hell?”
Luke 11:40, “You foolish ones, did not He who made the outside make the inside also?”
John 8:44, “You are of your father the devil, and you want to do the desires of your father . . . “
John 8:55, “and you have not come to know Him, but I know Him; and if I say that I do not know Him, I shall be a liar like you, but I do know Him, and keep His word.”
So, Jesus would not be contradicting Himself. He made spiritual judgments as did Paul the Apostle. But when we make judgments, they need to be according to Scripture and not arbitrary judgments. Here are some commentaries on Matt. 7:1.
“The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them.”
“1–5 warn against criticizing other people without considering how open to criticism we ourselves may be; be judged may well refer to God’s judgment, as well as that of other people. But v 6 indicates that there is also a right kind of judgment which the disciple is called on to exercise (cf. also vs 15–20).”
“Jesus did not prohibit judging of any sort, as verse 6 makes clear. Rather, He warned against judging others in way that we would not want applied to ourselves. To judge another person in a harsh spirit is to take on a role reserved only for God. Only the Lord can see beyond the outward appearance to underlying motives and causes in a person’s heart.”
Why this post? I was in a conversation that took a turn to Enoch as a proof text for a theological viewpoint. I will include a section from it that gets to why I cobbled together the post following this dialogue excerpt. First, as I pickup the convo, STACY M. said that history and Scriptures were “scrubbed by Rome.” Keep that in mind as you travel through this convo:
RPT: So, explain [please], what have you “dug and found” that history has scrubbed?
Stacy M: Eye witness accounts to the armies in the sky. Evidence of highly advanced, free energy architecture. Evidence of the sun not giving it’s light for a whole year, as prophesied in Enoch. There’s so much to find.
RPT: Sounds a bit “New Age’ish” [….] especially with Enoch being mentioned. Do you have a book or article you would recommend?
Stacy M: Enoch isn’t “new age.” ? It was removed from the canon because it contains truths that go against the “Jesus is your savior” narrative constructed by Rome.
One channel that has lots of amazing research is The Unexpected Cosmology on YouTube. While I don’t agree with him wholly, he does deep dive extensively.
COMMENT ON REFERENCED RESOURCE: an unorthodox, almost cultic reservoir of odd, far-fetched, flat earther, and wild eschatological stuff.
RPT: What is your evidence it was removed with a narrative constructed by Rome?
Stacy M: My evidence Enoch is removed by Rome is its not in any modern Bible.
RPT: That is a bit of circular reasoning. Like, red is the color red. Or, to put into a bullet point:
A is true, because B is true
B is true, because A is true
So, you may not know WHY the Old Testament canon is the way the Bible shows it today. I isolated and PDF’ed a section on this and uploaded it to my website to read online or download (and print out if that is easier). That is a better place to start than circular reasoning.
Stacy M: I know “why” the Canon is as it is…Yahushua took the whole house of Israel with Him at the destruction of the temple. All that was left was corruption.
RPT: Okay. So no answer is your answer. Just out of curiosity, if you were to join with others who think like you do… what is your religious group called?
Stacy M: There IS an answer. You just haven’t looked into it. Maybe start seeking. I gave you one resource. I prefer to jump off at HEARING the word… not trying to make the word fit into today.
I’m of no religion.
RPT: “I’m of no religion” meetings must be lonely.
ERGO . . . .
Should Enoch be included in the Bible? How old is Enoch? Is there any truth in this book?
The Book of Enoch was never considered authentic by the Jewish rabbis, and it was never included in the Hebrew Scriptures’ canon. There are twenty Book of Enoch manuscripts in the Dead Sea Scrolls, but all are in Aramaic, not Hebrew. Thus, they are not part of the Hebrew Old Testament. We have far less early manuscripts for the Book of Enoch than we do for the recognized canon. For comparison, we have a thousand manuscripts for each of the four Gospels, 500 for the book of Acts and the Epistles and several hundred for the book of Revelation. This indicates Enoch was not as acclaimed as the books deemed to be inspired. Throughout the Gospel Age, it was never up for consideration to be part of the Bible, including in the Catholic or Greek Orthodox Bibles.
[….]
The rules of canonicity were the general recognition of certain practical ideals, described in three principles:
The writings had to be authored by a recognized prophet, apostle or someone associated with them.
The writings could not contradict previously-accepted books of Scripture.
The writings had to be widely accepted by the church and its leaders as inspired of God.
The Book of Enoch Would be Included In This List by James White
TRANSCRIPT of the ABOVE:
And so as we examined this issue this evening, my thesis will be very straightforward.
The Apocryphal books, including Tobit, Judith, the Maccabees, Sirach, along with the additions to the canonical books like Baruch, Bell and the Dragon and the Epistle to Jeremiah. Whatever it might be, they are not inspired Scripture. These books were not accepted as Canonical scripture, by the Jews, to whom the oracles of God had been committed as the apostle Paul says in Romans chapter 3 verse 2.
SCRIPTURE BREAK ~ ROMANS 3:1-2
(NCV) So, do Jews have anything that other people do not have? [….] The most important thing is this: God trusted the Jews with his teachings.
(CSB) So what advantage does the Jew have? [….] First, they were entrusted with the very words of God.
(SDNT) What then is the advantage of the Jew? [….] First indeed, that they were entrusted with the oracles of God. {Samuel Davidson, The New Testament: Translated from the Critical Text of Von Tischendorf [PDF, takes a bit to load]}
(MESSAGE) So what difference does it make who’s a Jew and who isn’t, who has been trained in God’s ways and who hasn’t? As it turns out, it makes a lot of difference—but not the difference so many have assumed. First, there’s the matter of being put in charge of writing down and caring for God’s revelation, these Holy Scriptures.
They were not a part of the books laid up in the temple and considered Holy, in Palestine, or anywhere else for that matter.
The books themselves refute the claim of their own canonical standing, either by containing clear and irreconcilable contradictions and historical errors, or by themselves making reference to the already closed canon of the Old Testament.
Likewise, the Lord Jesus and the Apostles, though surely aware — as we have seen — of these books and their contents, never once cite them with the authoritative phrases:
“it is written”
“thus saith the Lord”
All the typical phrases that are used to identify Scripture, which they do with the Old Testament books.
Nor do we find any evidence of disagreement on the extent of the cannon between the Lord and the Apostles and their Jewish opponents, for example, in the gospel narrative.
[BREAK]
We have what’s called a BARAITA. A Baraita is an ancient tradition. Many of these traditions go well beyond the time of the New Testament, even into the Intertestamental period. It is these writings which shed so much light upon the customs of the Jews that we see in the Gospels.
And there you have a listing given to us [of]19 books in the Old Testament, excluding the books of the law, which were of course five: 19 + 5 is 24 — and we consistently find one of two numbers in Jewish sources: 22 or 24. And they’re not actually two different numbers. It depends on whether you, for example, attach lamentations, Jeremiah, how you count the books in that way.
Both numbers represent the same canon found in Protestant Bibles today, and this is found in a Baraita, an ancient tradition going back even before the time the New Testament.
Josephus, an excellent resource, Josephus the historian, refers to the practice that they had where they would “lay up scrolls of the Scriptures in the Temple.” And he makes reference to this; for example, a number of places in Antiquities [Dr. White goes through the reference list too quick] that they would lay these Scriptures up in the Temple. The Apocryphal books were never laid up in the Temple.
Why would they be treated differently by the Jews themselves?
We also read, for example, if as the tannaitic literature maintains, not just the law and the prophets, but also the Hagiographa, that is, the writings belong[ing] to the temple collection, those kept within the temple and by the end of the temple period had belonged to it for such a long time that it was no longer permitted even to bring in fresh copies of the books, let alone copies of fresh books. How can this be reconciled with the current beliefs that the Hagiographer were not formally recognized as canonical until the Senate of Jamnia held after the Temple had been destroyed.
Here, Roger Beckwith has fine work, The Old Testament Canon of the New Testament Church, demonstrates that the idea that the canon was still open and unknown at this time is simply against the factual evidence that we see in this particular situation.
Josephus again, in Against Apion 1:7, gives the number of books as 22. He specifically rejects those books written after Malachi. That is, the Apocryphal books. There is no reason to believe that Josephus’ cannon is recent. That is, as most believe today, he is referring to a cannon that had been in place for 300 years.
[BREAK]
Now time precludes our investing much more time in another important area relevant to our subject, that being the fact that the Apocryphal books simply do not measure up as Scripture regarding their historical errors.
The Book of Judith, for example, is a mishmash of historical errors so obvious, and so extreme, that defenders of its canonicity have been forced to say it is actually an allegory, or something along those lines; but there’s no evidence of this.
Likewise, you do not find canonical Scripture asking the readers to forgive the book of its shortfalls as you do in Second Maccabees chapter 15.
But what about Jamnia?
What about this alleged closing of the Canon?
Well, actually, Jamnia was merely a Jewish college or academy founded by Rabbi Yohanan ben Zakkai. The date of the session may have been as early as AD 75 or as late as AD 117 as regards to the disputed books, the discussion was confined to the question of whether Ecclesiastes and the Song of Psalms, and possibly just Ecclesiastes alone, made the hands unclean.
When you would touch the scrolls of Scripture, it would make your hands unclean because they were Holy. That is, were they divinely inspired? That’s all that was discussed there. There was no discussion about the Apocryphal books being canonical because the Jews had not ever viewed them in that way.
And what about Jesus and the apostles? Well, as Beckwith says, “the undeniable truth is that the New Testament, by contrast with the early fathers and by contrast with its own practice in relation to the books of the Hebrew Bible, never actually quotes from or ascribes authority to any of the Apocrypha.”
Did they know of those books?
Of course they knew of those books.
But remember, they knew of a lot of books. Paul quoted from Pagan philosophers. Jude quotes from the Pseudepigrapha. That doesn’t mean they accepted those books as canonical, but they had read those books and were aware. Of their existence.
SEE ALSO:
Reasons why the Apocrypha does not belong in the Bible (CARM)
Does the Old Testament Apocrypha Give Evidence of Being Holy Scripture? (DON STEWART)
BIBLE ASK goes over some of the issues with the Book of Enoch pretty well for a short clip to get the larger point across.
…. The book was not accepted in the canon of Holy books because of its flawed doctrines that don’t line up with Biblical truths. Here are some of the errors it contains:
The Book of Enoch claims that a demon named Gadreel led Eve astray. This demon later introduced weaponry to mankind. But the Bible states that the angel Satan is the one that used the serpent to deceive Eve in the Garden of Eden (Ezekiel 28:13).
Further, the Book of Enoch presents the story of how 200 angels, or Watchers, rebelled against heaven. Then, these fallen angels descended to the plains of earth, married human wives, and fathered the Nephilim. The union of these angles with women produced 450-feet tall giants (chapter 7:12-15).
These fallen angels asked Enoch to plead on their behalf with God after He announced their final judgement. However, this teaching is not scriptural. Jesus clearly taught that angels do not marry. We find this in Mark 12:25: “For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.”
Also, the first chapter of the book, which claims to have been written before the flood, describes summer and winter. However, the Bible says that the seasons came after the flood: “And in the second month, on the seven and twentieth day of the month, was the earth dried… While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (Genesis 8:14 & 22). Before the flood the earth was watered by dew (Genesis 2:6).
[….]
The Book of Enoch was examined and tested by Bible scholars, who determined that it was not inspired or written by Enoch. As a result, this book was not included in the Holy Canon. It appears that the book was authored by someone else after the flood. Most Christian Churches exclude the Book of Enoch from the Bible. Yet, in spite of the evidence against its inspiration, some early Christian groups, like the Ethiopian Orthodox Church, still accept sections or all of 1 Enoch as inspired.
The Jesus Seminar places high value on the historical basis of the Gospel of Thomas–that it recovers for us words Jesus actually spoke that are not found in our four Gospels. But many other scholars, conservatives and liberals alike, view this document more cautiously. Most think that it is no more than a second-century collection of sayings loosely based on the canonical Gospels (Matthew, Mark, Luke, and John) and other writings, and that it offers nothing that is original or older.
In fact, the Jesus Seminar calls Thomas the “Fifth Gospel”. Lol. This post is being updated due to a book I am reading with some guys from church, the author stated this:
Before the gospels were written, it was easy for heretics to make up stories about the life of Christ. For example, the Book of Thomas includes fictitious stories about Jesus’ childhood, like how He would make sparrows out of clay and levitate kids who were being mean to others.
Ken Ramey, Expository Listening: A Practical Handbook for Hearing and Doing God’s Word (Woodlands, TX: Kress Biblical Resources, 2010), p.74
A couple things, I believe the author may have simply misspoke (miswrote). I do not believe the author thinks the Gospel of Thomas, what he rightly calls the “Book of Thomas,” becuase it IS NOT a Gospel as Christians understand it, predates the canonical Gospels. However, if on the off chance he does [or others do], then this is a perfect time for an update to this post. With everything I have read and watched on the matter dates to probably no earlier than A.D. 180, and is more likely in the form the Jesus Seminar lauds, closer to A.D. 220.
So if you split the difference we are looking at a reasonable A.D. 200
If Ken Ramey meant the “Gospel” of Thomas the Contender, that is even of a later date. Darrell Bock says that is dated early to mid-third century.
But here is the rest of the story.
(Via Inspiring Philosophy) This is an in-depth look into what the gospel of Thomas is and when it was written. Sources:
Simon Gathercole – The Gospel of Thomas | NT Wright – The New Testament and the People of God | Craig Evans – Fabricating Jesus | John P. Meier – A Marginal Jew | Darrell Bock and Dan Wallace – Dethroning Jesus | Hippolytus of Rome – Refutation of all Heresies | Cyril of Jerusalem – Catechesis Lecture | Richard Bauckham – Jesus and the Eyewitnesses | Nicholas Perrin – Thomas: The Fifth Gospel?
Author and professor Darrell Bock breaks down some of the dating:
Apocalypse of Peter—mid-second to mid-third century
Apocryphon of James—late second to early third century
Apocryphon of John—mid-second to early third century
Dialogue of the Savior—mid- to late second century
Eugnostos the Blessed—late first century to second century
Excerpta ex Theodoto—late second century
Gospel(s) of Bartholomew—fifth or sixth century
Gospel of Judas—second century
Gospel of Mary Magdalene—early to late second century
Gospel of Peter—mid-second century
Gospel of Philip—late second to early third century
Gospel of the Egyptians—second to third century
Gospel of the Savior—second century
Gospel of Thomas—late first to early second century
Gospel of Thomas the Contender—early to mid-third century
Gospel of Truth—mid-second century
Hypostasis of the Archons—third century
Interpretation of Knowledge—mid- to late second century
Letter to Rheginos ( =Treatise on the Resurrection)—late second century
Pistis Sophia—second century
Second Treatise of the Great Seth—late second century
Sophia of Jesus Christ—second century
Teachings of Silvanus—mid-third to early fourth century
Treatise on the Resurrection (Letter to Rheginos)—late second century
Tripartite Tractate—third to fourth century
Valentinian Exposition—late second century
Darrell L. Bock, The Missing Gospels: Unearthing the Truth Behind Alternative Christianities (Nashville, TN: Nelson Book, 2006), 218-219.
I think one of the most damning disproof’s of the weight the Jesus Seminar gave to the “Gospel” of Thomas is the dating of the very first mentions of this supposed “gospel”:
When is Thomas explicitly mentioned? Thomas is referred to by Hippolytus in his Refutation of Heresies that we think should be dated around 220 A.D. Origen about ten years later in his Homilies on Luke refers to the Gospel of Thomas. Thomas is not quoted by anyone in the first and second centuries. Contrast this observation, this non-usage, with the citations of, allusions to, and explicit discussion of the four New Testament gospels. Clement, writing at the end of 95, knows the Synoptic Gospel tradition. But I will focus mostly on Papias, who wrote around 110. Papias talks about the four gospels. He knows the Gospel of Mark. For the sake of discussion let us say Mark was written in 70. I actually think it is earlier than that. In any case, Mark is written in 70, and John in about 90, and Matthew and Luke in between. So in this 20-year period of time, we have the four New Testament gospels. And within forty years of Mark, Papias is talking about Mark, or within 20 years of John, Papias is talking about John. Papias doesn’t talk about Thomas. If Thomas was produced in the 70s, how is this omission to be explained? If we accept April DeConick’s reconstruction, and assume a “kernel” of Thomas already as early as the 40s or 50s, how is this to be explained? Papias is very interested in Apostolic tradition. If there is a core of material that is supposed to represent Jesus’ teaching, and it is treasured by a group that rallies around the name of either James or later Thomas, how is this omission to be explained? Now, it’s possible Papias simply didn’t know and it got by him maybe because of the eastern origin and circulation of Thomas. But I have to wonder, how does this continue? Ignatius, writing around 180 and very concerned with gospels and gospel-like writings, doesn’t know of Thomas. Around 150 Justin Martyr harmonizes the three synoptics, not the “four” Synoptics. That is, he doesn’t harmonize Thomas. The author of papyrus Egerton, which I date to the middle of the second century, is, I believe, a harmony. We have Synoptic and Johannine elements combined. I reject the theory that it’s a mid-first century document that in its original form predates the New Testament gospels before their bifurcation into distinctive Johannine and Synoptic streams. So we have another second century harmony. Where’s Thomas? Why hasn’t Thomas material been incorporated into these gospel harmonies? We have Matthew, Mark, Luke, and John harmonized by Tatian, but not Matthew, Mark, Luke, John, and Thomas harmonized by Tatian. And this is what troubles me. I am especially troubled by Irenaeus who at length insists there are only four early, apostolic Gospels, and who mentions the other gospels produced by other groups, including the Gospel of Judas, much talked about in the public press three years ago. Yet Irenaeus doesn’t know of Thomas. How does Thomas stay under the radar for 150 years, from 70, let us say, to 220? Is it possible? Sure, lots of things are possible. It is just hard to explain that.
Craig Evans, Doubting Thomas: Is the Gospel of Thomas an Authentic Witness to Jesus?, Midwestern Journal of Theology 8.1 (Fall 2009): 3-40 [my PDF copy, pages 17-18].
WINTERY KNIGHT continues this line of counter evidence showing that there is too much of a dependence on late materials (he quotes an article found at THEREFORE GOD EXISTS):
First reason, Thomas has literary dependence on TONS of other New Testament books, which favors a date for Thomas AFTER the books it quotes:
The Gospel of Thomas Cites Too Much Of The New Testament. Publishing writings in the first century was nothing like it is today. If you want a copy of something, you take a quill and some papyrus and you just copy it. That is how the books of the New Testament circulated. It was a very slow process. By the early second century, only a few of the books of the New Testament were in full circulation. Christians of that time only had a few of the books of the New Testament to reference. The epistles of Ignatious, written in AD 110, does not even quote half of the New Testament.
But the gospel of Thomas shows familiarity with 15 of the 27 books of the New Testament! Doctor Craig Evans pointed out that he was not aware of any Christian writing which referenced this much of the New Testament prior to AD 150. The Gospel of Thomas simply references far too many books to be dated early. But despite that, the Jesus Seminar attempts to date Thomas between AD 60 and 70.
Further, this gospel not only cites too much New Testament material. It cites the later New Testament material. Mark was not very strong in Greek grammar and etiquette, so when Matthew and Luke quoted Mark, they polished his wording. The gospel of Thomas quotes the polished wording, the later version. In fact, Thomas even has material from the gospel of John – penned in about AD 90. How can a book from AD 60 or 70 quote a book from AD 90? Thomas is not independent of the other gospels, it quotes the later ones and it is not early, it quotes too much of the New Testament to be considered early.
All these resources deal with other counter evidences to an early writing/publication of this “gospel,” however, I am only sharing resources that others an more thoroughly investigate for themselves. James White states simply the two lines of evidence showing a late, “non-fifth ‘gospel'” aspect of Thomas (EQUIP.ORG):
…The large majority of scholars date The Gospel of Thomas to the middle of the second century. The reason is obvious. The religious beliefs and concepts that came into vogue after the New Testament period deeply influenced this work. Strange, esoteric doctrines and beliefs appear throughout Thomas. These teachings are not only directly contradictory to the teachings of the canonical Gospels, but they also point to a date for the production of the work well into the century after Christ. Here is a sampling of interesting statements attributed to Jesus in The Gospel of Thomas:
“When you see one who was not born of woman, fall on your faces and worship. That one is your Father” (15).
“If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty” (29:1–3).
“Where there are three deities, they are divine. Where there are two or one, I am with that one” (30).
“Congratulations to those who are alone and chosen, for you will find the [Father’s] domain. For you have come from it, and will return there again….If they say to you, ‘Where have you come from?’ say to them, ‘We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.’ If they say to you, ‘Is it you?’ say, ‘We are its children, and we are the chosen of the living Father.’ If they ask you, ‘What is the evidence of your Father in you?’ say to them, ‘It is motion and rest’” (49–50:1–3).
“I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there” (77:1–3).
“How miserable is the body that depends on a body, and how miserable is the soul that depends on these two” (87).
“Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him” (108).
“Damn the flesh that depends on the soul. Damn the soul that depends on the flesh” (112).
The thorough influence of Gnostic concepts is found throughout these passages. Yet, despite this, the Jesus Seminar is willing only to say that Thomas reflects an “incipient gnosticism.” Admitting how thoroughly the work is soaked in Gnostic thought would place Thomas far into the second century and would show to the unbiased observer that the canonical Gospels are far superior to Thomas on any meaningful historical basis.
In addition to the plain influence of a developed Gnostic world view, the Gospel of Thomas also shows deep familiarity with the canonical Gospels, freely drawing from them. These two factors together obviously make Thomas a late and secondary work.
So why has the Jesus Seminar made such an issue of Thomas? The answer goes to the very heart of what the Jesus Seminar is all about: the re-creation of the Christian faith in a mold more pleasing to the leaders of the group (Robert Funk in particular). Funk’s dislike of confessional, historical Christian belief is easily documented in his writings. Dedicating The Five Gospels to Galileo, Thomas Jefferson (“who took scissors and paste to the gospels”), and David Strauss hardly leaves one in doubt of the viewpoint of the editors….
(emphasis added)
In similar fashion to the above information, WINTERY KNIGHT bullet points two reasons to regard Thomas as NOT part of the canonical Gospels:
it contains gnostic overtones, and that movement started in the 2nd century
none of the early Church Fathers quote it, but they quote the four gospels and the letters of Paul, etc.
Here again is Inspiring Philosophy dealing with some of the challenges surrounding this work:
And of course the indomitable Norman Geisler shres a bit as well:
The Gospel of Thomas Portrays a Second-Century Gnosticism. The Gospel of Thomas is influenced by the kind of Gnosticism prevalent in the second century. For instance, it puts into the mouth of Jesus these unlikely and demeaning words: “Every woman who will make herself male will enter the Kingdom of Heaven” (cited by Boyd, 118).
[….]
The Canonical Gospels Are More Historically Trustworthy. There are numerous reasons why the New Testament Gospels are more trustworthy than the Gnostic ones. First, the earliest Christians were meticulous in preserving Jesus’ words and deeds. Second, the Gospel writers were close to the eyewitnesses and pursued the facts (Luke 1:1–4). Third, there is good evidence that the Gospel writers were honest reporters […]. Fourth, the overall picture of Jesus presented in the Gospels is the same.
The Basic New Testament Canon Was Formed in the First Century. Contrary to claims of the critics, the basic New Testament canon was formed in the first century. The only books in dispute have no apologetic effect on the argument for the reliability of the historical material used to establish the deity of Christ.
[….]
The Second-Century Fathers Support the Canonical Gospels. The second-century Fathers cited a common body of books. This includes all the crucial books that support the historicity of Christ and his resurrection, namely, the Gospels, Acts, and 1 Corinthians. Clement of Roman (A.D. 95) cited the Gospels (Corinthians, 13, 42, 46). Ignatius (ca. 110–115) cited Luke 24:39 (Smyrnaeans 3). Polycarp (ca. 115) cited all the Synoptic Gospels (Philippians 2:7). The Didache often cites the Synoptic Gospels (1, 3, 8, 9, 15–16). The Epistle of Barnabas (ca. 135) cites Matthew 22:14). Papias (ca. 125–140) in the Oracles speaks of Matthew, Mark (following Peter), and John (last) who wrote Gospels. He says three times that Mark made no errors. What is more, the Fathers considered the Gospels and Paul’s epistles to be on a par with the inspired Old Testament.
Thus the Fathers vouched for the accuracy of the canonical Gospels in the early second century, well before the Gospel of Thomas was even written.
Norman L. Geisler, “Gospel of Thomas,” in Baker Encyclopedia of Christian Apologetics, Baker Reference Library (Grand Rapids, MI: Baker Books, 1999), 297–298.
Since my site is called RELIGIO-POLITIAL TALK, let me delve into a section, or saying of this supposed Jesus, that challenges those who accept it as part of Christianity. Fist, I will excerpt from a chapter in my book the high regard for women by the early church and specifically the Apostle Paul — whom feminist like to paint as “part of the patriarchy.”
Gnosticism vs. Feminism
Another reason that Christianity succeeded over that of the other ideologies of its day is partly due to – I believe – the high regard given to woman as compared to the pagan religions of the day, Gnosticism included. This topic is dealt with in the book How Christianity Changed the World, by Alvin J. Schmidt. His chapter entitled “Women Receive Freedom and Dignity” is very revealing.[1]
Paul, for instance, had a high regard for women as coworkers, which is amply demonstrated in other letters.[2] Barbara Geller points out that “during the Byzantine era, female leadership was exercised largely within the hierarchical structures of women’s monastic communities.” She continues, however, that,
…the letters of Paul and the Book of Acts suggest that in the earliest phase of emerging Christianity, the opportunities for women were far greater. The closing chapter of Paul’s letter to the church at Rome, following the epistolary conventions of that period, includes greetings and personal commendations. Paul mentions ten women, the first of whom is Phoebe, described in Greek as diakonos and a prostates, correctly translated in the New Revised Standard Version as “deacon” and “benefactor” (Rom 16:1-2). Older translations erroneously rendered these words as “deaconess” and “helper”; thus, generations of translators ignored the plain sense of the text because of their assumption that women could not have exercised significant roles in the early church. Ancient Inscriptions suggest, moreover, that prostates was not only a benefactor or patron, but also frequently the president or head of an association.[3]
As is common, people today with an agenda misinterpret Scripture to bolster a political position or to live comfortably within their own worldview. Paul, in his letters, interprets the role of women more liberally than his antagonists say he does. Even the Gospels portray women as being more spiritually perceptive than men.[4]So it is hardly surprising that early Christianity proved to have a deep appeal for women, as one scholar observes:
“It is probable that Jesus’ teachings attracted women in part because of the new roles and equal status they were granted in the Christian community. There were many cults in Greece and Rome that were for men only, or at best, allowed women to participate in very limited ways [as prostitutes, for instance, in the fertility cults within ‘goddism’]…. Judaism offered women proselytes a circumscribed place at best, for they were faced with the Jewish restrictions that limited participation in religious functions. While women were not allowed to make up the quorum[5] necessary to found a synagogue, nor to receive the Jewish covenant sign (circumcision), these limitations did not exist in the Christian community.”[6]
The Book of Acts is another indicator of the early church’s emphasis on the important role of women. In fact, Peter’s speech to the Pentecost crowd included portions of the Old Testament book of Joel: “And it shall come to pass in the last days, says God, that I will pour out my spirit on all flesh, your sons and your daughters will prophesy…. And on My menservants, I will pour out my Spirit in those days…” (Acts 2:17-18). In the beginnings of this new church founded by Jesus of Nazareth we find women mentioned at the very beginning of Christianity’s historical book, Acts. In 1:14 of Acts we find the disciples were constantly in prayer “along with the women and Mary the mother of Jesus.” The first convert in Philippi, for instance, was Lydia, a dealer in purple cloth (Acts 16:14). The Philippi church meets first in her home (Acts 16:40). Then Priscilla is introduced (18:2), who was a Jewish evangelist! Together with her husband, Aquila, she is mentioned four times in Acts, always being the first mentioned.[7] Likewise, In Romans 16:3 we find Paul mentioning first Priscilla and then her husband, Aquila – mentioning that both are equal in Christ: “Greet Priscilla and Aquila, my fellow workers in Christ Jesus.” In fact, Priscilla is always mentioned prior to her husband except for once, another key to the overturning of patriarchal customs up to that point.[8]
Luke makes mention of when Paul visited the evangelist Philip in Caesarea, that he had four daughters who prophesied. Far from Paul and the church being oppressive to women, this type of universality that included women was a departure from both Jewish norms as well Roman norms. The Romans in fact, could have used this early equalizing as being socially subversive to their social order, in this case to the patriarchy. Likewise, the Jewish leaders who rejected Jesus and the teachings of the early church, including Paul at first, severely restricted the role of women.[9] Paul and the other writers of the New Testament telling men that they should cherish their wives (Ephesians 5), that marriage is a financial partnership (I Timothy 5:8), that the husband is to honor his wife (I Peter 3:7), and that the male should be a part of raising their children within the family unit was essentially unheard of until then. In contradistinction, the Gospel of Thomas “is clearly influenced by the kind of Gnosticism we know was prevalent in the second and third centuries, but not in the first.”[10] For example, we find Jesus of the Gospel of Thomas responding to Peter, let’s read:
(Saying # 114):Simon Peter said to them, “Let Mary leave us, for women are not worthy of life.” Jesus said, “I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the kingdom of heaven.”
“This demeaning view of women was common within Gnosticism, but utterly foreign to the historical Jesus.”[11] The fact that the canonical Gospels were written a century or two earlier than those of Gnosticism is at least a good preliminary indication that they could possibly also be more authoritative. O. C. Edwards agrees:
“It is precisely as history that I find her [Pagels] work most unsatisfactory. Nowhere, for instance, does she give the impression that the basic picture of Jesus given in the New Testament gospels did not arise contemporaneously with the Gnostic portrait, but antedated it by at least a century. As historical reconstructions [go,] there is no way that the two can claim equal credentials.”[12]
To ignore the century before Gnosticism started, seems to me, like a tell in poker. That is when the opposing player does something or makes an odd move to show the other players that he or she is bluffing, verbal or not. In this case, the total disregard for pre-Gnostic history and roots is telling.
[1] The following list, “The Role and Status of Women” (Grand Rapids, MI: Zondervan, 2004), 120-121.
[2] Dale & Sandy Larsen, 7 Myths about Christianity (Wheaton, IL: InterVarsity Press, 1998), see chpt. 2, “Christianity Suppresses Women”; also all one has to do is read 1 Corinthinas 7:1-16, here Paul puts the male and female on equal terms and status, unheard of in the ancient pagan world… until that is, the New Testament and the Christian community. In fact, Wayne Grudem makes this new distinction apparent when he points out the role of women in the early church:
Perhaps the best example of a woman well trained in knowledge of the Bible is Priscilla. When Paul went to Corinth, he stayed with Aquila and Priscilla: “because he was of the same trade he stayed with them and worked, for they were tentmakers by trade” (Acts 18:3). Paul stayed a year and six months at Corinth (Acts 18:11), and we may ponder just how much Bible and theology Priscilla would have learned while having the apostle Paul as a house guest and business partner during that time! Then Priscilla and Aquila went with Paul to Ephesus (Acts 18:1819). It was at Ephesus in A.D. 51 that Priscilla and Aquila together “explained” to Apollos “the way of God more accurately” (Acts 18:26). So in A.D. 51 Priscilla knew Scripture well enough to help instruct Apollos. After that, Priscilla probably learned from Paul for another three years while he stayed at Ephesus teaching “the whole counsel of God” (Acts 20:27; compare 1 Cor. 16:19, where Priscilla is called Prisca, and Paul sends greetings to Corinth from Aquila and Prisca and the church that meets “in their house”). By the end of Paul’s three-year stay in Ephesus, Priscilla bad probably received four and a half years of teaching directly from the apostle Paul. No doubt many other women in Ephesus also learned from Paul—and from Priscilla! Aquila and Priscilla went to Rome sometime later (Rom. 16:3, perhaps around A.D. 58), but they returned to Ephesus, for they were in Ephesus again at the end of Paul’s life (in 2 Tim. 4:19, Paul writes to Timothy at Ephesus, “Greet Prisca and Aquila”). Now, 2 Timothy was probably written in A.D. 66 or 67 (Eusebius says that Paul died in A.D. 67), and 1 Timothy a short time before that, perhaps in A.D. 65. In addition, before he wrote 1 Timothy, Paul seems to have been in Ephesus and it seems he had told Timothy to remain there when he left for Macedonia (see 1 Tim. 1:3: “As I urged you when I was going to Macedonia, remain at Ephesus . . .”). Therefore, both because 1 Timothy is near in time to 2 Timothy, and because Paul had recently been in Ephesus to know who was there before he wrote 1 Timothy or 2 Timothy, it seems likely that Aquila and Priscilla were back in Ephesus by the time Paul wrote 1 Timothy, about A.D. 65. This was fourteen years after Priscilla and Aquila had explained the way of God to Apollos in Ephesus.
Evangelical Feminism: A New Path to Liberalism (Wheaton, IL: Crossway Books, 2006), 175-176.
[3]Michael D. Coogan, ed., The Oxford History of the Biblical World (2001 paperback edition; New York, NY: Oxford University Press, 1998), 429-430.
[4] Compare Mark 4:40 and 6:52 to Mark 5:25-30. See also Mark 7:24-30 and 12:41-44.
[5]“The number of members of a group or organization required to be present to transact business legally, usually a majority.” Random House Webster’s Unabridged CD-ROM Dictionary, (1999).
[6] Ben Witherington, Women and the Genesis of Christianity (New York, NY: Cambridge University Press, 1990), 246. For those who are not familiar with the Gospel and assume this to reference female circumcision, it does not. Just a quick perusal of Colossians shows that there is freedom found in Christ (Colossians 2:9-15; 3:11-12, NIV):
For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority. In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead. When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross…. Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.
Circumcision was not a sign of salvation or status. We are set free to love and live for Christ Jesus. Freedom is a wonderful thing, both spiritually and economically, and this is the point, modern-day feminism lacks the understanding for both, as we shall see.
[7] John W. Mauck, Paul on Trial: The Book of Acts as a Defense of Christianity (Nashville, TN: Thomas Nelson, 2001), 56.
[10] Gregory A. Boyd, Jesus Under Siege (Wheaton, IL: Victor Books, 1995), 118.
[11] Ibid., 118.
[12] O. C. Edwards, “A Surprising View of Gnosticism,” New Review of Books and Religion, May 1980, 27. Quoted in, Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ (Joplin, MS: College Press, 1996), 107.
END OF EXCERPT
CARM has a good post of comparison of doctrine from the “Gospel” of Thomas and the Bible. Here is the relevant section:
What a wonderfukl God we have, and instruction manual He has given us! CROSS EXAMINED has a decent telling of what it mans for a book to be considered to be part of the canon. My own post goes a long way to build the foundation for what should and should not be included in the Bible:
In a descent explanation about the secular and the Judeo-Christian worldviews, one can affirm Holiness, the other cannot. Sometimes we Christians expect the secular to act Holy, however, this is often thwarted by human nature untouched by the Holy Spirit’s intervention.
That is why the mind that focuses on human nature is hostile toward God. It refuses to submit to the authority of God’s Law because it is powerless to do so. (Romans 8:7, ISV)
The entire movie is worth your time: “Baseball, Dennis, and the French” (YouTube).
Dennis Prager Discusses Foul Language and Pollution
This next video was sent to me by a fellow church friend… he noted that Paul Tripp caught flack for this. I assume it is because he used the word “shit” a few times when discussing real conversation around his dining room table. HOLY MOLY! Ths is one reason why I note this in my bio area:
I have mentioned for the audience of my old blog, but will again mention it here for any new readers:
this is not meant to be an explicitly Christian blog. While I hold to and vehemently defend a particular worldview, I do not intend this site to be “rosy cheeked” — “pure as the driven snow” depot for faith. I am biased in my viewpoints as I am informed by reading all sides of issues (both that support and counter my worldview) as well as my personal history. This site is meant for men and women who are confident enough in themselves, their faith, and their culture to know that the “holier-than-thou” lifestyle is best adhered to by those other than myself. So expect language and raw thoughts at times, in a respectful or satirical manner.
In other words… CAUTION…
Religio-Poltical Apologetics ahead!
I post and reference this as, over the years I have had fellow Christians note that my site is not “Christian.” Yada, yada. They are offended by my content. Okay, so be it.
Life is raw, it is real, and when impacting minds, especially your children, real conversation has to happen. Otherwise when kids of these “holier than thou” kids go off to university, they are easily swayed away from the Christian faith.
Paul Tripp – What Makes Bad Language Bad?
Here is an excerpt from CARM’s excellent article regarding this topic. BTW, this article appears under the section, “Questions, Sanctification.” Note “sanctification here… many skeptics and non-believers will hear a Christian cuss and say we are hypocrites. But they fail to realize we are on a journey of Sanctification. What is that word for my non-believing brothers and sisters mean?
In Christian theology, a distinction is sometimes made between justification and sanctification where justification refers to having saving faith and sanctification refers to the process of gradual purification from sin and progressive spiritual growth that should mark the life of the believer. This doctrine of sanctification draws on New Testament passages that emphasize a move toward holy and righteous living that characterizes following Christ in faith (1 Thess 4:3–8; Rom 6:19–22).
Doug Mangum, “Sanctification,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016).
…..Scripture has much to say about how Christians ought to use their tongues. Jesus specifically taught that what comes out of a man’s mouth is evidence of what is in his heart. Luke 6:45 says, “The good man out of the good treasure of his heart brings forth what is good, and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.”
Paul wrote in 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.” John MacArthur has written of this verse, “The word for ‘corrupt’ refers to that which is foul or rotten, such as spoiled fruit or putrid meat. Foul language of any sort should never pass a Christian’s lips because it is totally out of character with his new life in Christ.” The final portion of the verse offers a worthy use of our tongue—“what is good for edification.”
James gives us three illustrations from nature to demonstrate the sinfulness of cursing: “With [our tongue] we bless our Lord and Father, and with it, we curse men, who have been made in the likeness of God; from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh,” (James 3:9-12).
Finally, 1 Peter 3:10 says, “For He who would love life and see good days, let him refrain his tongue from evil and his lips from speaking deceit.”
CONCLUSION We can conclude that from the biblical definition of sin, our overview of cursing, and Scripture’s many expressions on the use of our tongue that it is without question a sin to curse. As Christians, we are expected to rest on the promises of God, “cleansing ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God,” (2 Corinthians 7:1). Cursing is contrary to resting on God’s promises for it is a failure to follow the Lord’s greatest commandments—to love God and to love people (Matthew 22:37-40). When we curse an individual, we do not love people, and when we curse God, we do not love Him. Thankfully, God forgives us of our sins through the redemption found only in Jesus Christ (John 3:16).
I do wish to note a great take on taking the Lord’s Name In Vain by DENNIS PRAGER:
Do Not Misuse God’s Name | The Worst Sin You Can Commit
EXODUS 20:7
Do not misuse the name of the LORD your God, because the LORD will not leave anyone unpunished who misuses his name. (CSB)
“You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain. (ESV)
“Do not use my name for evil purposes, for I, the LORD your God, will punish anyone who misuses my name. (GNT) winner!
Thou shalt not idly utter the name of Jehovah thy God; for Jehovah will not hold him guiltless that idly uttereth his name. (1890 Darby)
“You must not use the name of the LORD your God thoughtlessly; the LORD will punish anyone who misuses his name. (NCV)
“You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. (1995 NASB)
