Exegetical and Hermeneutical Commentary of Deuteronomy 5:11
Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold [him] guiltless that taketh his name in vain.
11. The Third Commandment exactly as in Exo 20:7. On the need for this in Israel see on Deu 6:13.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 5:11
Thou shalt not take the name of the Lord thy God in vain.
The Third Commandment
I. What is required in it. This supposes that it is an indispensable duty for us to make mention of the name of God.
II. The sins forbidden in this commandment; and accordingly we violate it by not using the name of God in such a way as it is required. This includes in it–
1. The not making any profession of religion, as being afraid or ashamed to own that in which the name of God is so much concerned.
2. Persons take the name of God in vain, when, though they make a profession of religion, yet it is not in such a way as God has required, and this is done by using His attributes, ordinances, or works, in which He makes Himself known, in an unbecoming manner.
3. The name of God is taken in vain by blasphemy, which is a thinking or speaking reproachfully of Him, as though He had no right to the glory that belongs to His name.
4. This commandment is broken by not using religious oaths in a right manner, or by violating them; and, on the other hand, by all sinful and profane oaths and cursing.
5. This commandment is also broken by murmuring, curiously prying into, and misapplying Gods decrees or providences, or perverting what He has revealed in His Word, i.e. when we apply things sacred to profane uses, and have not a due regard to the glory of God, which is contained therein.
6. This commandment is further broken by making use of Gods name as a charm; as when the writing or pronouncing some name of God is pretended to be an expedient to heal diseases or drive away evil spirits.
7. This commandment is further broken by reviling or opposing Gods truth, grace, and ways; whereby we cast contempt on that which is most sacred, and lightly esteem that which He sets such a value on and makes Himself known by.
III. The reasons annexed to the third commandment. And these are taken–
1. From the consideration of what God is in Himself, as He is the Lord, whose name alone is Jehovah; whereby He puts us in mind of His sovereignty over us, and His undoubted right to obedience from us, and hereby intimates that His excellency should fill us with the greatest reverence and humility, when we think or speak of anything by which He makes Himself known. Moreover, He reveals Himself to His people as their God, that so His greatness should not confound us, or His dread, as an absolute God, whom we have offended, make us despair of being accepted in His sight. Therefore we are to look upon Him as our reconciled God and Father in Christ, which is the highest motive to obedience.
2. The observation of this commandment is further enforced by a threatening denounced against those that break it. (Thomas Ridglet, D. D.)
On taking Gods name in vain
The Name of God meant much more than the mere breathing of an articulate word by which men spoke of Him. It meant God in His reality, in His immanence, in His eternity. To take His name in vain–that is, to no purpose–is to trifle with Omnipotence; it is to treat Him as though He were not. Thou takest His name in vain when thou triest to forget or ignore Him, to live without Him, more defiant than the very devils, to believe yet not to tremble. Observe, there is no menace here. It is the awful statement of an eternal fact. If by godlessness, and disobedience, and hypocrisy thou art taking Gods name in vain, thou art guilty; and if responsible, thou must bear the consequences whatever they should be. Being guilty, how can He hold thee guiltless who seeth through all shams and is the very God of truth? But it is too sadly possible to make life itself one long act of taking Gods name in vain. Take, by way of illustration, the great world of business with which so many of us are in one way or another connected. Is there a man whose work is scamped work? Is there a man who is engaged in the accursed branch of trade, which sells spirits to drunkards or savages, or the owning of low gin shops, or tenements unfit for human habitation and often let for immoral purposes, or anything which gravitates to the misery of mankind? Is there a man who sweats his workers, defrauds them of their wages, grinds the faces of the poor, excusing himself by custom, treating human beings as though they were mere chattels and implements of trade? Is there a man who has made large sums of money by plausible astute bargains, palmed off under the form of honourable agreement upon the unsophisticated ignorance of non-business men? Well, all such men spend their lives in taking Gods name in vain, for they spend their whole lives in conditions which defy the fundamental laws of that Being whom they profess to serve. The Third Commandment is far more searching than this. A man may be utterly respectable, a woman may be perfectly moral, yet both of them guilty of this sin, and what one has called the great slugs of commonplace and cant may be leaving their slimy trails all over their lives. The human being who is rendering no single true and self-denying service to his fellow men, the life that ignores Gods essential requirement that we should love our neighbour as ourselves, is a life that He will not hold guiltless–a life that takes His name in vain. Nor does it matter in the least if in the man or in the priest this selfishness turns into the form of some religionism. Not only is that religion no religion which, loving its party more than the Church, goes on to love the Church more than God, and ends by loving itself more than all. Surely then, in conclusion, this is an intensely searching commandment. If we examine it, every one of us may well be afraid lest we, in not any slight or venial manner, but most guiltily, take Gods name in yam. Let us search ourselves with candles and see whether by profanity, falsity, malice, sloth, self-indulgence, lust, worldliness, greed, or merely nominal profession, we in our whole lives have hitherto been taking Gods name in vain; let us seek forgiveness where alone it can be found. (Dean Farrar.)
The Third Commandment
I. Has our conversation been always such, as that there was never anything dishonourable to His glory, and always everything suited to do Him honour?
1. Has there been nothing dishonourable to God upon our lips? Have we profaned Gods name, taking it in our mouths lightly, irreverently, and without design of doing Him honour? Have you never treated irreligiously Gods Word, and the truths it contains? And this, whether by disputing against what it saith, or by indecently using the expressions of it? Have you never spoken lightly of Gods ordinances, His day, sacraments, His worship, and especially the preaching of the Word, wherein we are most apt to offend because it comes to us through the hands of men? Have you never spoken rashly of Gods people; too hastily judging and censuring them; too readily receiving and propagating evil reports concerning them; running them down for their infirmities, and giving a malicious turn to their graces; and so miscalling the profession of Christ? Have you never spoken disrespectfully of Gods providence and grace? (Deu 8:17; Deu 9:4.) Have you never spoken dishonourably of Gods promises?
2. Has our conversation been always not only not dishonourable, but such as in everything was suited to glorify God? Have we always in circumstances required spoken for God? (Psa 119:46.) Also, when we have been speaking of God, have we always done it with all that reverence which became us towards Him, so as to exalt Him, and express a lively sense upon our hearts of His being that glorious God we say He is?
II. In conduct have you not been guilty of taking Gods name in vain?
1. Negatively: has there been nothing in your conduct dishonourable to that Jehovah whose servant you profess yourself to be?
(1) Consider your general calling as Christians, have you done nothing dishonourable to the name of Jesus therein? Looking back on your past years can you say, I am pure from the blood of all men? Have you in no instances, at no time, set before the world an example dishonourable to your Lord? What, did you never show forth any pride, anger, envy, resentment?
(2) Besides our general, we have all of us a special calling, and it is peculiarly needful we should all inquire if we have not, by our conduct therein, dishonoured Gods holy name. Did you never betray your truth through idleness, vanity, company keeping, desire of mans favour? Did you never pervert it to the ends of pride and vain-glory? Has the world never seen anything in your conduct respecting your calling which has been dishonourable to the Christian name?
2. The positive side. Have we so conducted ourselves always in our general and special calling as might most tend to glorify Gods name? The Scripture is express (Mat 5:16).
(1) In our general calling, have we been always shining lights? Was the will of God our rule always, and our only rule? Have we been always examples of faith and heavenly-mindedness, hope and charity, meekness and humility, patience and contentedness, diligence and zeal?
(2) Also, in our special callings, have we done all we might for Gods glory? Have we been faithful, diligent, cheerful, unwearied, upright day after day ill our Fathers work? Have we always said in our hearts, thus and thus shall God be glorified, and has this stirred us up to labour and not to faint? (S. Walker, B. A.)
The Third Commandment
I. The nature of this sin may be advantageously unfolded by considering it as it respects the name and the works of God. The name of God is profaned, that is, treated with irreverence–
1. In perjury or false swearing.
2. When the name of God is used in any light, irreverent manner, the same sin is committed.
3. We are guilty of this sin also when we invoke the name of God lightly and irreverently in prayer, or without that seriousness, humility, and religious awe which are indispensable to the acceptable performance of this duty.
4. A still more heinous transgression of the same nature is using the name of God irreverently in the solemn act of dedicating the soul to Him in the covenant of grace.
5. As this sin respects the works of God, or, in other words, whatever He has done, declared, or instituted, the profaneness, whenever it exists, is exactly the same in its nature, but different in the mode of its existence. In all instances included under that head, it is directed against God immediately; but mediately in those now referred to; the irreverence being pointed immediately against the works themselves, and through them against their author. God is often treated with irreverence–
(1) In the works of creation and providence. The works of creation and providence are merely manifestations of their Author. In all of them His character is more or less visible; His wisdom, power, and goodness; His omniscience and immutability. Whenever we complain, murmur, or ridicule them, the ridicule is not against the works themselves, but their Author.
(2) The same irreverence is abundantly exercised towards the Word of God. The Scriptures are not infrequently made the object or the means of sport and jesting. The same irreverence is exercised when the Scriptures are neglected. The same irreverence is exercised towards the Scriptures when we do not duly respect their authority. Of the same nature is the contempt, obloquy, and ridicule often east upon the Scriptures.
(3) This irreverence is, perhaps, not less exercised towards the institutions or ordinances of God.
II. The guilt of this sin is evident–
1. From the tenour of the command.
2. This sin is an immediate attack on God Himself, and is therefore peculiarly guilty.
3. Profaneness is in most instances a violation of peculiarly clear and peculiarly solemn inducements to our duty.
4. Profaneness is a sin to which there is scarcely any temptation.
5. Profaneness is among the most distinguished means of corrupting our fellow men.
6. Profaneness prevents or destroys all reverence towards God, together with all those religious exercises, and their happy consequences, of which it is the source.
III. The danger of this sin.
1. Profaneness is eminently the source of corruption to the whole character. Almost all moral attributes and employments operate mutually as causes and effects. Thus irreverence of thought generates profaneness of expression, and profaneness of expression, in its turn, generates irreverence of thoughts. Thus, universally, the mind moves the tongue, and the tongue, again, in its turn, moves the mind. The person who speaks evil will always think evil.
2. Profaneness is a sin which is rapidly progressive. Every act of profaning the name, perfections, works, words, and worship of God, is obviously a presumptuous attack upon this glorious Being. The sinner, having once dared so far, becomes easily more daring; and passes rapidly from one state of wickedness to another, until he becomes finally hardened in rebellion against his Maker. That most necessary fear of God, which is the great restraint upon sinful men, is speedily lost. The sinner is then left without a check upon his wickedness. At the same time the tongue is a most convenient instrument of iniquity, always ready for easy use. We cannot always sin with the hands, and are not always sufficiently gratified by mere sins of thought. The sins of the tongue are perpetrated alike with ease and delight every day, and in every place, where even a solitary individual can be found to listen. Hence transgressions of this kind are multiplied wonderfully.
3. Profaneness, particularly that of the tongue, naturally introduces men to evil companions, and shuts them out from the enjoyment of those who are virtuous.
4. Profaneness exposes men to the terrible denunciation of the text.
1. These observations exhibit in a strong light the depravity of the human heart.
2. These observations teach us the goodness of God in alarming mankind concerning this sin in so solemn a manner.
3. Let me warn all those who hear me to shun profaneness.
(1) To this end, fix in your minds a solemn and controlling sense of the evil and danger of this sin. Feel that you will gain nothing here, and lose everything hereafter.
(2) Under the influence of these views, keep the evil always at a great distance. Mark the men who are profane; and avoid their company as you would avoid the plague.
(3) Carefully avoid mentioning His great name on any except solemn occasions; and in any manner which is not strictly reverential.
4. Let me solemnly admonish the profane persons in this assembly of their guilt and danger. (T. Dwight, D. D.)
The Third Commandment
I. The nature of the sin forbidden.
1. The abuse and violation of oaths. The command is clearly violated when we–
(1) Swear to the truth of what we either know to be false, or to the falsehood of what we know to be true, or to the truth or falsehood of what we do not know to be either true or false.
(2) When we swear to do what we know we cannot do, what we do not intend to do, or what we intend to do, but not in the sense in which we are aware our oath of engagement is understood by those who require it, and for whose assurance it is given.
2. Profanity of speech.
3. Hypocrisy in worship. And this hypocrisy may be either deliberate or thoughtless. All careless, heartless, irreverent worship of God, involves a taking of His name in vain. Is not the Lords name profaned and taken in vain by every man who calls himself by it and belies his profession by his character–professing that he knows God, while in works he denies Him?
4. Irreverence of heart. The man who can laugh at another taking Gods name in vain, virtually takes that name in vain himself.
II. The guilt and danger of the prohibited sin. The Lord will not hold him guiltless, etc. (R. Wardlaw, D. D.)
The Third Commandment
I begin with the precept itself, and there first it will be necessary to show what is meant by the name of God. By this we are to understand–
1. God Himself, His Divine being and essence; for in the holy writings name is put for the person or thing that is named.
2. That which is more strictly and properly called His name, i.e. the title of God or Lord which is given to Him.
3. The properties and attributes of God.
4. His works and actions.
5. His ordinances and worship.
6. His words, i.e. the Holy Scriptures. And in brief, all things appertaining to God. To take (or as the original word more properly signifies), to take up a name, is to mention or rehearse it. Thus the Psalmist saith with relation to false gods and idols, and the sacrifices and oblations which were offered to them, he will not take up their names into his lips (Psa 16:4, and so in Psa 50:16).
And a name is then said to be taken in vain when it is used in an undue, Unfit, and unlawful manner.
1. This commandment condemns those who question the being and essence of God.
2. By virtue of this commandment all irreverent mentioning of the very title or name of God is vicious. The common using of the name of God or Lord, as is done by most people, the asking of alms in Gods name, or Christs name, as is done by beggars generally, is a profanation of those holy names.
3. Then, this precept of the moral law lets us know that we must not by any irreligious manner of speaking profane the Divine attributes, for these also are meant by the name of God. A near approach to this blasphemy is the common deportment of men; they excessively fear them that can kill the body, but they disregard what the Almighty is able to execute; they do in effect say that the Divine power is inferior to that which is bodily and finite. Gods purity and holiness are also blasphemed by those who assert Him to be the author of sin; or who lay their faults upon God Himself, or who maintain that He takes no notice of the sinful miscarriages of the faithful, and is never displeased with them. Gods justice is profaned either by mens questioning it, or disputing about the equity of it, or by not expressing a sufficient fear of so terrible an attribute. Gods mercy is abused on the one hand by presumptuous boastings of the benefits of it, and on the other hand by words of despondency and despair. Gods infinite knowledge and wisdom whereby He directs all things to the best ends, are blasphemously dishonoured, not only by an atheistical disowning of them, but by preferring our own shallow conceits. Gods truth and faithfulness are reproached by us, when we doubt of the reality of them, or when we speak unbecomingly of them, as if we gave no credit to the Divine word and promises.
4. The unlawfulness of speaking irreverently concerning Gods works and actions (for they likewise are included in His name) is here discovered. First, it is a great sin to disparage the works of Gods creation. It is related of Alphonsus, the tenth king of Castile (he that was called the wise, because of his skill in philosophy and astronomy), that he blasphemously bragged that he could have ordered things better in the heavenly bodies than God had. And Plempius, a physician of no mean account, seems to find fault with the structure of the eye, and pretends it might have been amended. Some have lately been so audacious as to blemish the make of the earth, and to represent it in several respects unworthy of its Creator. Others are heard to complain that there are a great number of creatures in the world that are made for no use. But certainly this is a great degree of profanation, because whatsoever God made is the product of His wisdom. Therefore on that very account we ought to believe that it is some ways worthy of Him. Far be it from us then to disparage it. Secondly, it is an equal crime to speak ill of Gods work of providence, to find fault with His conduct in the world. And yet this is a very common miscarriage, and sometimes the very best men are incident to it. Job cursed the day of his birth, and impatiently wished for death, and was very much dissatisfied with the afflictive circumstances he was under. David, Jeremiah, Jonah, and some others who have a good character in Scripture, are sometimes heard to murmur at the Divine dispensation; but these were but transient fits, and soon vanished. Those of a profane, spirit retain this temper a long time, yea, indeed, upon all occasions (i.e. whenever their condition is dangerous or calamitous)
their speeches discover the inward rancour of their minds, and their hellish disgust of Gods dealings with them. But nothing can be more irrational, for as we are creatures we are dependent beings, and subsist by our Creators bounty, and therefore we are to be wholly at His disposal.
5. So do they likewise who irreverently make their addresses to God in His worship and ordinances, for these are included in His name. How frequently is this commandment broken in mens prayers, whilst they profane this holy duty by rash and impertinent multiplying of words, by using vain repetitions (Mat 6:7) unbecoming this solemn exercise of devotion! In hearing, likewise as well as praying, men take Gods name in vain when they receive the Divine message in a negligent manner, when they do it without attention and reverence, but especially when they take no care to practise what they hear. This is done in fasting and all other external acts of humiliation where there is not a real intention of glorifying God by abandoning their sins and reforming their lives. Then for the sacraments; how many take Gods name in vain whilst they celebrate them without a right understanding of what they do, and without a sense of the great work they undertake, and without a desire to reap some spiritual benefit by them.
6. The Word of God, the holy writings of the Old and New Testament, whereby He makes Himself and His will known to mankind, are comprehended under His name, and the profaning of these are taking His name in vain. Again, Gods Word is abused by perverting the meaning of it, and wresting it to wrong purposes This is done by all heretics and false teachers. They constantly quote the Bible, but at the same time distort it and make it speak what they please. Lastly, seeing all that is sacred and religious and hath reference to God is expressed by His name, it follows that taking Gods name in vain includes actions as well as words, and therefore takes in everything that is done whereby Gods name is profaned. In this commandment, then, are forbidden all those actions whereby a dishonour is brought upon our religion, and the name of God is evil spoken of. Thus we see what sins are forbidden in this commandment, you see what vast numbers of men in the world take Gods name in vain. And yet the chief transgression of this commandment is yet behind, which I will in the next place distinctly consider; and I purposely defer it till now, that I may discourse of it by itself and give a full account of it. The unlawful using of Gods name in swearing is the more particular, special, and direct breach of this precept of the moral law.
This in a more signal manner is taking Gods name in vain. First, I will inquire into the true nature of an oath. Secondly, I will inquire what an unlawful oath is, or what that swearing is which is taking Gods name in vain.
1. That it is unlawful to swear by any feigned deity or idol; for we must swear by the true God only. But if you ask, how is this properly an oath, seeing here is no swearing by the true God? I answer, there is an invocation of God even in the swearing by idols, for those that swear by these take them to be true gods, or they place them in the room of the true God.
2. To swear by any creature must needs be unlawful, because this part of worship is due only to God.
3. To swear by any gifts and endowments of the body or mind, or by the life and soul of ourselves or others, is utterly unlawful.
4. Seeing an oath is to be used only in some weighty matter, it follows that swearing in common discourse, or upon a trifling account, or rashly and unadvisedly, is unlawful. First, I say, it is highly wicked to swear in our ordinary conversation and discourse, which yet is the reigning vice of this age; for there are great numbers of men everywhere that can scarcely open their mouths without an oath. The only proof of these mens acknowledging such a being as a God, is their swearing by Him. And yet this swearing is a proof that they own no God; for if they did, certainly they would not be customary swearers, and unhallow so sacred a thing as an oath. Secondly, therefore, it cannot but be very criminal to swear upon every trifling account, on every trivial occasion, in every ludicrous matter. In the most foolish occurrences Gods name is made use of. Whilst they are at their recreations, in the midst of their jesting, they will not forbear to do this. Thirdly, to swear, though it be in a weighty matter, rashly and unadvisedly, is a great crime. For this being a religious act, it requires deliberation.
Fourthly, seeing oaths must be in a lawful matter only, it follows that such oaths as these are absolutely unlawful.
1. To swear things that we know to be false. And accordingly you will find that the Hebrew word shua (which with a preposition before it is here rendered in vain) is the same with false (Eze 12:24; Hos 12:9).
2. To oblige ourselves by oath to do that which is not in our choice and power, is unlawful.
3. An oath which is prejudicial to our neighbours right is unlawful, because the matter of it is so; for it is against the law of God and man to bind ourselves to anything that we know will prove injurious to another. Thou shalt swear in judgment (or justice) and in righteousness (Jer 4:2). Therefore to swear to do unjustly cannot be lawful. Lastly, to sum up all, you may conclude that to be an unlawful oath which engages you to commit any sin, anything that is derogatory to Gods glory and honour. I proceed now to the third thing I undertook under the negative consideration of this commandment, namely, to endeavour to dissuade from the practice of unlawful swearing, by showing the heinousness of it. And here I will distinctly refer to both the kinds of oaths before mentioned: those used in common conversation, and those that are false and injurious to our neighbours. First, as to those which are used in ordinary discourse, think of it, how high a profanation they are of Gods name, which ought to be used with all reverence. It has been well observed that there is no temptation to this vile sin. The corrupt nature of man can allege something for other vices, but the irreverent abusing of Gods name hath nothing to tempt men to it. It satisfies no appetite, no vicious affection or inclination, as covetousness, lust, pride, ambition, revenge, etc. Which shows that it is an inexcusable crime, and that nothing can be pleaded for it. To this purpose consider further, that he that swears falsely injures God, his brethren and himself. He is injurious to the first, and that in general, because he profanes that name which ought to be sanctified; and more particularly, because when he appeals to God, and yet swears to a lie, he either imagines that the Divine Being knows not the truth, and so imputes ignorance unto Him to whose eyes all things are naked and open; or he persuades himself that He is not displeased with falsehood, and so he denies His holiness; or else he derogates from His power, and implies that He is not able to be avenged on the liar. Secondly, he is injurious to his neighbours, because hereby all converse is spoilt, or society ruined. Thirdly, a false swearer injures himself, he apparently hazards his own soul; for he binds himself over to the just judgment of the Almighty, yea, he solemnly calls upon God to execute this vengeance upon him. Thus having done with the negative part of this commandment, wherein hath been showed what the sins are which we are to abstain from, I proceed to the affirmative, where I am to show what is enjoined us. And what is it but this? namely, to perform the contrary virtues and duties. That is, we must vigorously assert the being and essence of God; we must reverence His holy name, and more especially when we have occasion to make use of it in lawful and necessary oaths. We must mention Gods titles with seriousness and awe. His glorious attributes and perfections are to be discoursed of with reverence; and so are all His actions and works, whether of creation or providence, or redemption. In this commandment is required that we worship God with a due sense of His transcendent majesty, that we decently and solemnly behave ourselves in all parts of Divine adoration, that we celebrate the ordinances and institutions of Christ in a becoming manner, that we be reverent, hearty, and fervent in all our religious addresses, and that we worship God in spirit and in truth.
But the main things which are more immediately contained in it are these two–
1. Invocating of Gods name by solemn oaths when we are called to it.
2. Performing the oaths we make. First, by virtue of this part of the Decalogue we may, and we ought to, swear on lawful occasions. It requires us to invoke Gods name in the way of religious oaths. For these were always a part of religion; whence swearing is sometimes put for Gods service and worship, and the open profession of it (Ecc 9:2; Jer 12:16). In an oath praise and honour are given to God; to His infinite knowledge and wisdom, that He knows what we say; to His holiness, that He loves truth and abhors falsehood; to His power and justice, that He can and will avenge the latter. Thus swearing is a great act of piety and worship, if it be performed as it ought to be. Further to evince the lawfulness of this practice, I will appeal both to Scripture and reason. As to the former, it is evident that swearing is commanded as a duty. In Deu 6:18 it is not only said, Thou shalt fear the Lord thy God, and serve Him; but thou shalt swear by His name. If you think yourselves obliged by this text to fear and serve God, you are equally engaged by it to swear by His name, namely, when you are lawfully called to it. This duty likewise is implied in the law (Exo 22:27-28). Again, this is grounded not only on positive commands in Scripture, but on the examples and practice of holy men recorded in those sacred writings. They swore themselves, and they caused others to swear. There are abundant instances of the former (Gen 21:31; Gen 26:31; Gen 31:53; Jos 14:9; 1Sa 20:3; 1Sa 24:22). The latter is confirmed by several examples, as that in Gen 24:3. Secondly, not only Scripture but reason obliges us to make use of oaths in a pious and religious way. There are laudable ends of swearing which render it a reasonable service. I have already showed that it is an act of worship towards God, and it is as certain an act of charity and righteousness towards men. For it is sometimes absolutely necessary for discovering the truth, for the detecting of wicked actions, for helping men to recover their rights, and to be instated in what is their own. Oaths are (as the apostle observes, Heb 6:16) to be a remedy against disputes, and therefore are of great use in litigious cases. They are sometimes requisite as a badge of loyalty and subjection, and to express our obedience to princes.
But notwithstanding this, I am clearly of opinion that these two things are included in the words of our Saviour and the Apostle James–
1. That Christians should as much as possible abstain from swearing.
2. That these professors of the purest religion should attain to such an integrity, such faithfulness and sincerity, that an oath should be altogether unnecessary, and that Christians should be believed and trusted upon their bare words. Thus I have finished the first grand thing contained in the affirmative part of this commandment, namely, using Gods holy name in solemn swearing. We are authorised by this precept to have recourse unto religious oaths on lawful occasions. The second great thing enjoined us is this, to perform our oaths, to do according to what we swear. Both the negative and affirmative branches of this commandment are thus represented to us by our Saviour, Thou shalt not forswear thyself: thou shalt perform unto the Lord thine oaths (Mat 5:33). This latter is that which I now urge, namely, that we take care, after we have sworn, to act according to that solemn obligation. Let us remember that there is no dallying here. An oath is an engagement of the highest nature imaginable, and therefore it must be a very heinous offence to neglect it, much more to violate it.
Whatever we have by this sacred tie bound ourselves to we must punctually observe, unless it be these following cases–
1. Unless it be in a matter that is unlawful in itself.
2. Unless it be of such persons who at the time of their swearing were not sensible of what they did.
3. In some cases an oath is not to be looked upon as obligatory, if it was imposed by mere violence and compulsion, and the party was not left at all to his freedom and choice; for then it is not a voluntary act, and consequently not a moral one, and therefore is of no force.
4. We must faithfully perform what we have sworn, unless the person or persons to whom the oath was made will remit the performance of it. We cannot release ourselves; but if he or they will recede from their right which they have in our engagement, then we are no further engaged.
5. Our oath binds us, unless there was a condition tacitly implied in it. The last thing I undertook to treat of, is the reason of this commandment, For the Lord will not hold him guiltless that taketh His name in vain.
Which contains in it these two things–
1. That God will not clear such a one of the fault; He will not look upon him as a pure, innocent person; He will reckon him a guilty person, one that is a great sinner. This being added to this commandment, and none of the rest, marks out this sin of taking Gods name in vain as very heinous.
2. It is more plainly comprehended in this clause that God will not clear such an offender from punishment; He will be avenged on all that are thus guilty. There is a flying roll against swearers in Zec 5:4 which is very frightful, for a dreadful curse is written in it: I will bring it forth, saith the Lord of hosts, and it shall enter into the house of him that sweareth falsely by My name; and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. Goods gotten by swearing falsely and by breach of faith are like the leprosy spoken of in the law that infected even the walls of the house; they are the ruin of the family, they are a curse upon whatever is enjoyed or possessed. God will not be mocked, He will take notice of the profanation of His name, and He will not always let impunity be the attendant of it. Which is the purport of St. Jamess words (Jam 5:12). (J. Edwards, D. D.)
Against swearing
Now consider some of the reasons given for swearing, and some of the arguments alleged in its defence.
1. One of the most usual excuses of the common swearer is, that he has got such a habit of it, that he does not know when he offends. This may be said perhaps with equal truth of many other ill habits, but is in fact not the least extenuation of their guilt; it is, indeed, rather an aggravation of it, for to what a degree must we have offended before we become so hardened as not to be sensible whether we offend or not.
2. Another excuse of the common swearer is, that he really means no harm–this is a curious plea; he is daily perhaps insulting his God to His face, and he thinks to atone for it by saying that he means no harm!
3. A third set of swearers are those who profess that they are obliged to it; they say that their oaths are merely intended to procure belief to their assertions, or give importance to their commands, reproofs, and menaces. To say nothing of the reflection which, by such a defence, these persons throw on their own veracity and dignity, it is much to be suspected that the end, which they propose to themselves by the violation of a plain precept of their religion, is not attained. As to the plea–that the orders, the reproofs, or the threats of a person in authority, are more efficacious from being attended with imprecations, it is liable to the same objection which I have just made; when oaths and curses are used on every occasion, they are no more regarded than other words, they are looked on as coming of course, and those to whom they are directed are not influenced by them in any additional degree.
4. I shall conclude with observing that there are many to be met with who would be shocked at the idea of plain, downright swearing, with whom it is yet grown into a custom to approach very near to it; they dare not take the name of their Creator in vain in a direct manner, but show the badness of their intentions by disguising solemn words, till they are less disgusting to the ear, though equally offensive to the judgment. These half-bred reprobates prove that they would be wicked, if they durst; and I know not whether the consciousness of being wrong, which their caution declares, does not augment their criminality. (G. Haggitt, M. A.)
The law of reverence
This command is susceptible of a threefold violation–by sacrilege, by blasphemy, by profanity. Sacrilege is the desecration of things sacred to the Almighty. Blasphemy is the ill-treatment of the person of God. It is the aspersion of His glorious character, it is the denial of His existence, it is the attempt to alienate the affections of His friends from His person and His throne. Blasphemy is committed when His providence is held in contempt, His attributes depreciated, His creation set at nought, His wisdom ridiculed, and His claims treated with scorn. In the exaltation of His glorious person He is far beyond the insults of His creatures. He does not demand our reverence because it would add to HIS glory, but because of the reflex influence on the reverential mind and upon His intelligent creation. To reverence His glorious person is to exalt our own condition. How profound the reverence of Christ for the person of His Divine Father! What feelings of obedience, what entireness of consecration, what unfailing loyalty He displayed! There are three ways in which men profane the name of God–by false oaths, by useless oaths, and by profane oaths. And how many are the evils of this prevalent social vice! It destroys good taste, which naturally belongs to an accomplished gentleman; it is subversive of self-control. He is a slave to his passions who is a slave to his voice. How vast are the motives against this social vice! God has said, I will not hold him guiltless that taketh My name in vain. This prohibition is benevolence acting by law; it is for mans sake. When the last profane tongue is silent in the grave, and the soul that used it is with the lost, then the glorious God will live surrounded by the highest hierarchy of angels; cherubim will fold their wings in reverence to cover their faces in His presence, and will banquet His ear with songs of praise. While He cannot be personally affected by the language of the profane, yet profanity traduces the soul, wrecks the stamina of oar moral being, corrupts the fountain of life. (J. P. Newman, D. D.)
Hallowed be Thy Name
The name of an object is that by which we distinguish it from every other object. The name of a person is that by which we distinguish him from any other person. The name may be chosen without any thought of adaptation or fitness. It may be chosen arbitrarily, or it may be descriptive of the person or object. We read that, Out of the ground the Lord God formed every beast of the field, and every fowl of the air, and brought them unto Adam, to see what he would call them; and whatsoever Adam called every living creature, that was the name thereof. The names of persons in the Bible are always significant. Abram, the lofty father, became Abraham, the father of a great multitude. Jacob, the supplanter, became Israel, the prince of God. There is unutterable importance attached, then, to the greatest, the Highest Name. Poor savages in their ignorance and superstition have been groaning, Tell me Thy name. The Greeks and Romans, with their civilisation and culture and learning, were repeating the entreaty, Tell me Thy name. And today, in Hindooism, with its unnumbered gods, in Buddhism with its dreams, and in other false systems of religion, there is the same sad undertone to be heard, Tell me Thy name. In agony, in uncertainty, often in despair, the cry is uttered; and what more important question can come from the human heart than this, What is the name of God? There is very much, then, said in the Bible about the name of God. His name means His revealed character; it is not a mere title. The word Highness may be associated with great moral debasement The word Majesty may be associated with meanness. The word Grace may be associated with conduct that is ungracious. The title may be a sign of dignity and honour when there is no dignity or honour in the person wearing it. The name of God is not a mere title of honour. Nor does it mean the entire character of God; for there is no name that can reveal it fully. Language is insufficient to reveal mans being fully; after all that is written and spoken, there is much still lying unrevealed. The channels of language are too narrow to hold the overflowing river of human thought and feeling. We may form some conceptions of God, but we cannot call the idea we have of Him, His name, except so far as that idea is in harmony with the revelation. Jehovah is the great name in the Old Testament; Father is the great name in the New. Eternal Being is Eternal Love. I have declared unto them Thy name. Holy Father, keep through Thine own name those whom Thou hast given Me.
1. To take Gods name in vain is to use it in confirmation of a falsehood. To take an oath is to declare solemnly that we are in the presence of God, and that He hears our words, and that in our testimony we appeal to Him as the searcher of hearts, and the judge of character. And to make this appeal in confirmation of a falsehood is a terrible crime against God and against society. To think lightly of an oath is to think lightly of God. Lying lips are an abomination unto Him.
2. This is also a warning against all profanity. This sin is not so common now as in olden times. Then a gentleman could hardly speak without uttering an oath; now a profane swearer is excluded from all decent society. It is said that this vice was so prevalent in the days of Chrysostom that he delivered no less than twenty sermons against it, and yet found it too hard for all his reason and rhetoric, till at length he entreated and begged his hearers to leave off that sin, if for no other reason, yet that he might choose another subject.
3. This word also forbids any unmeaning, thoughtless use of the Divine name. The fear of the Lord is the common Old Testament expression for true piety. I would rather have the reverence that borders on superstition than the boldness which glides into profaneness or blasphemy. Give me the reverence of Samuel Johnson, who never passed a church without uncovering, rather than the inconsistency of the man who says that all places are equally sacred, and acts as if there were no sacred spot on earth. Give me the solemn awe with which the Puritan spoke of the authority and righteousness of God, rather than the liberty which the religious demagogue takes with the great and holy name. God is jealous of the honour of His name. Every mans good name is dear to him; it is worth more than his property, worth more than his exalted position. And Gods name is dear to Him. It was a frequent plea with ancient saints in their supplications for help, And what wilt Thou do unto Thy great name? Let us exalt His name together. Oh that men would praise the Lord for His goodness, and for His wonderful works to the children of men. God be thanked for the promise, From the rising of the sun, even unto the going down of the same, My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering; for My name shall be great among the heathen, saith the Lord of hosts. (James Owen.)
Profanity
Now, we have five reasons why the name of God should not be taken in vain.
1. It is useless. Did curses ever start a heavy load? Did they ever unravel a tangled skein? Did they ever collect a bad debt? Did they ever accomplish anything? Verily, the swearer is the silliest of all dealers in sin. He sins gratis. He sells his soul for nothing.
2. It is cowardly to swear.
3. To swear is impolite. Can he who leads every sentence with an oath or a curse, wear the name and garb of a gentleman? This reminds me of that incident of Abraham Lincoln, who said to a person sent to him by one of the Senators, and who in conversation uttered an oath: I thought the Senator had sent me a gentleman. I see I was mistaken. There is the door, and I bid you good day. Profanity indicates low breeding. It detracts from the grace of conversation. It is an evidence of a weak brain and limited ideas.
4. Swearing is wicked. It springs from a mere malignancy of spirit in man against God, because He has forbidden it. As far as the violation of the command of God is concerned, the swearer is equally guilty with the murderer, the unchaste person, the robber, and the liar. Whose is this name which men roll off the lips of blasphemy as though they were speaking of some low vagabond? God! In whose presence the highest and purest seraphim veil their faces, and cry in notes responsive to each other. Holy! Holy! Holy! Lord God of Hosts! Every star in the heavens flashes rebuke into your face; every quivering leaf, every lurid shaft of lightning, every shock of thunder, all the voices of the tempest, the harping angels, and the very scoffing devils rebuke you.
5. Swearing is a dangerous sin. The Third Commandment is the only one in the Decalogue to which is affixed the certainty of punishment. It was a capital offence under the Levitical law (Lev 20:10). Profane swearer, whether you think so or not, your oath is a prayer–an appeal to God. Be thankful that your prayer has not been answered. The oaths that you utter may die on the air, but God hears them, and they have an eternal echo. (M. C. Peters.)
Thou shalt not take the name of the Lord thy God in vain
With what the heart is full the mouth runs over. If in mens hearts there is the spirit of the idolator, etc. Mouth and heart, says the proverb, are but a span apart. The heart is the spring, the tongue is the stream.
I. The transgression.
1. The name of the Lord. There are terms by which we speak of God–the Lord, Almighty, the Son, etc., etc.; terms, also, which remind us of Him, and tell of His power, etc.
the Gospel, etc., the sacrament, Cross, heaven, etc. All such terms we are not to misuse.
2. The command is against swearing. Swearers are to be found everywhere, of every age and condition. The young boy, the old man, grey headed and feeble, etc., who curse about nothing and about everything–in wrath, at work or play, everywhere and in every position. Every street and lane witnesses the transgression of this commandment. How can it go well with any who curse more than they pray?
3. The command is against false swearing–against false oaths. Ill every oath conscience should speak. And it matters not whether the perjury is committed for self or for others, or in company with many, or whether it be in regard to a promise, to allegiance, etc.
4. The command is against needless oaths–men are not to swear about trifles. In common life the rule is swear not at all. Will none believe you unless your words are clinched by an oath? Shame upon you, then!
5. The command forbids lying or deceiving in Gods name; it is against hypocrisy. Every preacher of the Gospel should be penetrated with the spirit of the apostle (Gal 1:8). Yet there are many who are false prophets (Jer 5:31). They appeal to Scripture against Scripture, and destroy those weak in the faith. Those break this command who misuse the Bible and Bible phrases; who, e.g., mock at the sin of a David and leave his repentance unnoticed; who read the Bible to oppose it–making the Word of Life to become a word of death; who, in common conversation, use as exclamations the name of God, Christ, etc.; who mock among themselves at the Christian faith, and yet in the presence of men approach the table of the Lord. To all such the command says, The Lord will not hold him guiltless that taketh His name in vain.
II. The fulfilling of the command.
1. Whilst we are not to misuse Gods name, at the same time we must not neglect it. What kind of friendship would that be with one whose name is never on our lips? So with the name of God. It must not be used in cursing, etc., but in time of need we must call upon Him.
2. Not only in time of need, however. It were a poor friendship that would lead as to think of our friend only in hours of need. We must call upon the name of the Lord in all conditions and circumstances–in joy as in sorrow, in our outgoing and incoming, in our work as in our worship, etc.
3. But we must not only be led to call on God in prayer–at the memory of His goodness and grace, His might and majesty, we should praise His great and holy name. And whilst those who break this command have their favourite oaths, etc., we shall have our favourite expressions in prayer and praise.
4. It is also oftentimes a sacred duty to praise God, as Polycarp saw it to be before his judges when he was asked to curse Christ. How could I curse my King who has saved me? So for thirty, forty, or fifty years He has followed us with blessing. Is it not our duty openly to praise His name?
5. We should remember also Gods name with thankful gratitude. Bless the Lord, O my soul, and forget not all His benefits. In the world, in heaven and earth, in the history of humanity and of His Church, His praise is written–and in our individual lives. The centuries and millennia proclaim His praise; but so also do yesterday and today–the morning on which you awoke refreshed, and the night which brought you and yours peace and rest (Psa 92:1-2).
6. We must thank God for everything, even for the Cross He sends. Thus thanksgiving is often harder than supplication. When we can render both we have learned a noble art. If our life pass in prayer and thanksgiving, then it will follow a true courser and men will see therein how true it is.
With thy God to begin–with Him to end,
This is the fairest way thy life can tend.
(K. H. Caspari.)
Connection of this commandment with what precedes
It is apparent how closely connected this third Word is with what has gone before. As if it were said, Jehovah alone is God: this one God Jehovah is to be suitably worshipped; nay, in the use of His name, and in all our transactions with Him, this God Jehovah is to be regarded most reverently. Surely all the knowledge we have of God, supplied to us by His names and titles, His Word and works, is calculated to convince us of His greatness and majesty, and how very worthy He is of fear and reverence from every one of us. This third Word is connected with the preceding also in the reason here assigned. For the shadow of Gods jealousy is thrown over this command, as we read that God will not hold guiltless the breakers of it, or that He will not let such pass unpunished. Then, again, the fact that God is in covenant with Israel, and Israel in covenant with God–Jehovah thy God–does not make it at all the more becoming that they should take undue liberties with anything connected with Him. Even in this loving fellowship He is ever God, Jehovah thy God, and as such to be reverently regarded. We must make no use of our covenant standing to drag Him down, as it were; or in any way injure, or cause to be injured, His glory, and do Him gross irreverence. That is not how we do with even the friendships and the fellowships of earth. And if anyone, especially a greater than ourselves, have made us his friends, we do not thus abuse the friendship or the fellowship. If we have due regard for our friend we never take advantage of the friendship to do him injury, to treat him with disrespect, or bring him dishonour. In Parliament it is esteemed extremely unbecoming to drag in the name of the king unnecessarily into party debate. Even if no misrepresentation be made it is an unbecoming and irreverent thing to do, and to be rebuked. If that be so as regards the great ones of this world, how much more is it to be the case in the relation of men to the mighty God! How unpardonable is irreverence towards Him, the wanton disregarding of His high and holy position, the tampering with the sacredness of His name, or of anything of His! (James Matthew, B. D.)
The sin of profane swearing
1. It is a sin that points more directly than almost any other against the Supreme Lord of all, the Majesty of the universe. It is a direct affront put upon Him. Would men but think whose name it is they are abusing, by associating His purity with all that is vile, His truth with all that is false, and His greatness with all that is mean, there should no further argument be needed to impress the guilt of the practice upon their minds, and to make their hearts meditate terror at the thought of committing the trespass.
2. It is a sin eminently prejudicial to men. The swearer may think otherwise. His words, he may allege, are his own; and the guilt of it, be it what it may, lies with himself. On himself comes all the evil. But no mistake can be more palpable. The example is eminently pernicious, and especially to the young and inexperienced. And such language reduces in society the tone of that first and highest of principles, reverence of God.
3. It may be added further, that of all sins it is the most profitless, that to which, therefore, there is the least of tangible and appreciable temptation–the most unfruitful of all the unfruitful works of darkness. (R. Wardlaw, D. D.)
Swearing a costly habit
The Rev. Professor Lawson, minister of Selkirk, had a medical attendant who used oaths. Dr. Lawson sent for the physician to consult him about his health. Having learned what his symptoms were, the M.D. exclaimed (with an oath), You give up that vile habit of snuffing; unless you give it up (oath), youll never recover. Its rather a costly habit, replied Dr. Lawson, and if it is injuring me, I must abandon it. But you, too, my dear doctor, cherish a bad habit–that of swearing–and it would comfort your friends much were you to give it up. Its not a costly habit like yours, rejoined the physician. Very costly, indeed, youll find it, said the professor, when you receive the account.
Profanity a mean vice
Profaneness is a mean vice. According to general estimation he who repays kindness with contumely, he who abuses his friend and benefactor, is deemed pitiful and wretched. And yet, oh profane man! whose name is it you handle so lightly? It is that of your best Benefactor! (J. Chapin.)
Profanity a silly vice
Profaneness is an unmanly and silly vice. It certainly is not a grace in conversation, and it adds no strength to it. There is no organic symmetry in the narrative that is ingrained with oaths; and the blasphemy that bolsters an opinion does not make it any more correct. Our mother English has variety enough to make a story sparkle, and to give point to wit; it has toughness enough and vehemence enough to furnish sinews for a debate and to drive home conviction, without degrading the holy epithets of Jehovah. Nay, the use of those expletives argues a limited range of ideas, and a consciousness of being on the wrong side. And, if we can find no other phrases through which to vent our choking passion, we had better repress that passion. (J. Chapin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
[See comments on De 5:6].
Fuente: John Gill’s Exposition of the Entire Bible
(11) Take . . . in vain.Literally, Thou shalt not put the name of Jehovah thy God to vanity: i.e., to anything that is false, or hollow, or unreal. Primarily, it is false swearing that is forbidden here; but the extension of the principle to vain and rash swearing, or the light use of the Name without real cause, is sufficiently obvious.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
XV
THE DECALOGUE THIRD COMMANDMENT
Exo 20:7
1. Repeat the Third Commandment, showing its division into parts.
Ans. “Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh his name in vain.” This commandment is divided into three parts: (1) The name of God; (2) In vain, taking that name in vain; (3) The warning, giving a penal sanction to the commandment: “God will not hold him guiltless.”
THE NAME OF GOD 2. What is the important phrase in this commandment?
Ans. The name of God.
3. What three historical incidents given in the Pentateuch go to show the progress of revelation as to the meaning of “the name of God”?
Ans. (1) The passage in Gen 32:24-29 : “And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. . . . And he said, Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask alter my name?” This incident shows an exceeding great desire upon the part of Jacob to know the name of the one who could bless him and promote him and with whom he had successfully wrestled in prayer. The next historical incident is in Exo 3:5-6 , which gives an account of Moses seeing the burning bush: “Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” Exo 3:13 : “And Moses said unto God, behold when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?” (Here is the advance): “And God said unto Moses, I AM THAT I AM; tell them that I AM hath sent you.” And in the following scriptures is the third instance; Exo 33:18-23 ; Exo 34:5-7 : “And Moses said, I beseech thee, show me thy glory. And God said, I will make all my goodness to pass before thee, and I will proclaim the name of the Lord before thee.” And now follows a proclamation of the name of the Lord: “And Jehovah descended in the cloud and stood with Moses there, and proclaimed the name of Jehovah. And Jehovah passed before him, and proclaimed [here we get the name], Jehovah, Jehovah, a God merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children and upon the children’s children, upon the third and upon the fourth genera lion.” These historical incidents answer the question: What is thy name? And the commandment says, “Thou shalt not take the name of the Lord thy God in vain,” and we have said the most important phrase in it is, “the name of God”; hence the next question:
4. What is Isaiah’s revelation of the name?
Ans. Isa 9:6 , says, “For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father) Prince of Peace. Of the increase of his government and of peace there shall be no end.”
5. How does John in his Gospel further reveal his name?
Ans. Joh 14:8-14 , is the account of it. Philip says unto him, “Lord, show us the Father and it sufficeth us.” He wanted to understand what Jesus had just said about the Father. “What do you mean by the Father?” Isaiah says that he shall be called the “Everlasting Father.” And Philip wants to know and see what that means. Jesus says, “Have I been with you so long time, Philip, and you have not known me? Whenever you have seen me you have seen the Father.”
6. What further revelation by our Lord after he ascended into glory?
Ans. In Rev 19:11 : “And I saw the heaven opened, and behold, a white horse, and he that sat thereon called [note the name] Faithful and True.” Rev 19:16 : “And he hath on his garment, and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.” Thus I pass through the Bible, giving a few of many instances to show you the progress made in the revelation of the meaning of God’s name.
7. Cite other New Testament passages showing the importance of this name.
Ans. Mat 6:9 , where Jesus is teaching them to pray: “Hallowed be thy name.” Mat 18:15 : “Whosoever receiveth one of these little ones in my name receiveth me.” In Mat 18:20 , he says, “Where two or three come together in my name I am there.” In Mat 28:19 , “baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” Joh 14:13 : “Whatsoever ye shall ask in my name, that will I do.” Joh 20:31 : Believing on Christ secures life through his name. In Act 4:12 , Peter says, “In no other name is there salvation,” and Act 5:41 , he says, “Suffer for the name.” Col 3:17 says: “Do everything in the name of the Lord.” Phi 2:9 : “The name that is above every name,” and Rev 14:1 : “His name shall be written in their foreheads.” This commandment says, “Thou shall not take the name of the Lord thy God in vain.”
8. What, then, is the meaning of the name of God?
Ans. The name of God means God himself as revealed; therefore it means all his nature, virtues, attributes, the character, authority, purpose, methods, providences, words, institutions, truth, kingdom; in a word what has been revealed, whether the revelation is concerning his nature, virtues, attributes, his word, his kingdom or his truth, or anything else.
9. What are the great hymns on the name?
Ans. (1) Wesley’s hymn on Jacob’s question, What is Thy name? commencing: “Come, O thou Traveller unknown, Whom still I hold, but cannot see.” (2) The Coronation hymn: All hail the power of Jesus’ name, Let angels prostrate fall.
10. What modern book has been written on the subject?
Ans. A book written by E. E. Hale. The title is In His Name, and the object of the book is to show the significance of the name of God as apprehended by man in his obedience to God.
And now we come to the second part:
IN VAIN 1. What is the primary meaning of that phrase?
Ans. “Thou shall not use the name of God to attest a falsehood,” which, translated literally, means, “Thou shall not utter the name of God unto a falsehood.” For example, in Lev 19:12 : “Thou shalt not swear by my name falsely.” That shows you must not use God’s name to attest a falsehood.
2. What is the secondary meaning? Illustrate.
Ans. Thou shalt not evade, take back, repudiate, or fail to perform any pledge or vow made to God; or any oath made to him. If you do, you violate this commandment. I will cite a few points on that. Num 30:1-2 : “And Moses spake unto the heads of the tribes of the children of Israel, saying, This is the thing which the Lord hath commanded. If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.” Next Deu 23:21 : “When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it: For the Lord thy God will surely require it of thee; and it would be sin in thee.” Then Ecc 5:4-6 , bears on this point, and I wish I could write it on the face of the skies for the benefit of some Baptist preachers. I read thus: “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error:” i.e., I made a mistake in making that pledge “wherefore should God be angry at thy voice and destroy the work of thy hands?” I say solemnly, that a lesson which needs to be burned with fire on the hearts of Christian people is the sanctity of a pledge made to God and to the cause of God. I wrote a man a letter the other day about $2.50 he wanted to go back on. I said, “I am willing to pay this $2.50 for you, but what is going to be the demoralization that will come to our people from the repudiation of their pledges? I can show you a way, if you will give me an opportunity, by which I can come to your church and raise that $2.50 for you. Not that it won’t cost me more than $2.50 to do that, but I will at least have prevented the demoralization that will result from the forfeiture of your vow made to God.”
3. What is the third meaning?
Ans. Thou shalt not use God’s name lightly, jestingly, foolishly, irreverently.
4. If these be the three meanings of this commandment, what therefore does the commandment forbid?
Ans. (1) Perjury; “Thou shalt not lift up thy hand to the Lord thy God in falsehood.” That is, you shall not hold up your hand and make oath falsely. That is perjury. (2) The nonkeeping of vows, oaths, and pledges which have been made unto Jehovah. (3) It forbids, in a religious matter (now mark that), all lying of thought, speech, deed, and appearances; such as, hypocrisy, tithing of mint, cummin and anise, and neglecting the weightier matters of the law; such as making a pretense of long prayers to be seen of men; such as the lie that Ananias told. We are not discussing truth in general, nor lying in general, but we are discussing lying in religious matters in order for it to come under the purview of this law. Peter said to Ananias, “Did you sell the land for so much?” “Yes, that is all of it.” “Ananias, thou hast not lied unto men, but unto God,” and he dropped dead. After awhile his wife came in. Peter said, “Did you sell the land for so much?” “Yes.” “Is this all of it?” “Yes.” And she dropped dead. “God will not hold him guiltless that taketh his name in vain.” (4) It forbids all swearing, jesting or speaking seriously, by any other name or thing other than God himself. It forbids taking an oath at all, unless the oath is taken unto God, even though you are sincere about it. For instance, you can’t swear by the Temple; you can’t swear by the gold of the Temple; you can’t swear by the seven-branched candlestick, nor by anything that is in the skies or on the earth or under the sea; you can’t swear on a crucifix. (5) It forbids all irreverence toward things or persons that are sacred on account of their relation to God. That is why you are commanded to “honour the king,” if you live in a monarchy; that is why you are not to laugh and ridicule in a church, a church that is sacred to the Lord; that is why you pay respect to the pastor; he occupies a relation Godward toward you.
5. What are the things it inculcates or sanctions?
Ans. (1) It sanctions religious oaths and vows that are solemnly made unto God: (a) In solemnizing covenants. If a covenant is made, a sacred covenant in which God is involved, then it sanctions an oath to confirm that covenant. (b) In solemnizing introductions into office, e.g., Ezra and Nehemiah (and many others when entering the priest’s office) took oath to be faithful in discharging the duties of that office, (c) In solemnizing testimony, where you have to testify in a court. Exo 22:10-11 , is an example: “If a man deliver unto his neighbour an ox or a sheep or any beast to keep, and it die or be hurt or driven away, nobody seeing it, then shall an oath of the Lord be between them both; one of them that he hath not stolen his neighbour’s goods, and the owner shall accept thereof, and he shall not make it good.” Now a question arises here: A man has deposited some of his property in trust to another, and it disappears. Nobody saw how it disappeared. This law says in such a case the man who had it in trust shall go before God and take oath that he didn’t steal the property; he doesn’t know what became of it. (d) Again, in confirming allegiance to a ruler or a king. A man comes over to the United States and says, “I want to be a citizen.” The law requires him to be put on oath that he will be in allegiance to the United States. Reference to this is in Ecc 8:2 . (e) In attesting official fidelity and character. In 1Sa 12:5 , an old man laid down his office after a king had been chosen in the presence of his people, and lifted up his hands and made an oath that while he was in office he had taken nothing wrongfully from any man; that he had never been bribed. Again (f) in attesting one’s religious veracity. I cite a case, 2Co 1:23 : “Moreover I call God for a witness upon my soul, that to spare you I came not as yet to Corinth.” Take Gal 1:20 : “Now the things which I write unto you, behold, before God I lie not.” That is the strongest form of an oath. (g) In attesting vows, e.g., Jacob in Gen 25:33 ; and a passage in the psalms. (2) It inculcates absolute fidelity in keeping oaths and in redeeming vows and pledges that have been made unto Jehovah. (3) It inculcates sincerity in thought, opinion, speech, deed, or appearance in all matters of religion. (4) It inculcates reverence for God’s name and for all persons and things that are sacred by reason of relation to God. 6. Cite Scripture proof that it does sanction religious oaths and vows that are made to God, under the following heads: Covenant Oaths, Judicial Oaths, Official Oaths, Allegiance Oaths, oaths to test official integrity, and to test veracity in religious matters.
Ans. (1) Covenant Oath: Gen 15:18 ; Gen 21:22 ; Gen 26:26-29 ; Gen 25:33 ; Gen 31:53 ; Gen 47:28-31 ; Gen 50:25 . (2) Judicial Oaths: Mat 26:63 ; Exo 22:10 f; Num 5:19-24 ; Heb 6:16 . (3) Official Oaths: 2Ki 11:4 ; Ezr 10:5 ; Neh 5:12 . (4) Allegiance Oaths: Ecc 8:2 . (5) To attest official integrity: 1Sa 12:5 . (6) To attest veracity in religious matters: 2Co 1:23 ; Gal 1:20 .
7. Does our Lord in Mat 5:33-37 , countermand making all these oaths that are strictly religious and exclusively and solemnly made unto him? If not, give proof.
Ans. The Sermon on the Mount, Mat 5 : “Again ye have -heard that it hath been said by them of old time, Thou shalt not perjure thyself, but shall keep unto the Lord thine oaths.” That is, thou shalt perform all oaths made unto God. “But I say unto you, Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great king. Neither shalt thou swear by thine head; because thou canst not make one hair white or black. But let your communication be yea, yea; and nay, nay; for whatsoever is more than these cometh of evil.” My question is: Does the Lord here absolutely forbid the making of the kind of oath sanctioned by the Third Commandment? (1) They must be religious oaths. (2) They must be made exclusively to God, such as covenant oaths, judicial oaths, etc., as enumerated. Jesus, I say, does not forbid these oaths, because when he says, “Swear not at all” he then specifies what are the things in which you shall not swear at all, and God’s name is not in it at all. He says, ‘Swear not at all,” i.e., neither by heaven, nor by earth, nor by Jerusalem, nor by thy head. He names the things by which you shall not swear. Further proof that that is right: Jesus himself took the judicial oath when he was on trial when the High Priest said, “I adjure thee,” that is, “I put thee on oath before God, Are you the Messiah?” He says, “I am.” He took an oath that he was the Messiah. Would Jesus himself commit a sin? Or did Paul commit such a sin in taking those oaths he took? Read carefully the comment in Broadus’ Commentary on Matthew.
8. What religious sects so understood Christ and practiced it?
Ans. Anabaptists; also the Quakers; and I believe the Mormons do.
THE WARNING 1. What warning giving penal sanction to this commandments, and some examples?
Ans. The warning is: “For the Lord will not hold him guiltless who taketh his name in vain.” Ananias will do for an example; and in the letter to the Romans Paul says concerning the heathen, that turning away from God they become covenant breakers.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
NASB (UPDATED) TEXT: Deu 5:11
11’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.
Deu 5:11 You shall not take The VERB (BDB 669, KB 724, Qal IMPERFECT) means to lift, to carry, or to take. It seems to imply an act of speech. The Israelites were called on to speak the name in worship (cf. Deu 6:13; Deu 10:20), but not the name of other gods!
This emphasis begins in Gen 4:25-26, where the line of Seth began to call upon the name of the LORD; Abraham did the same (Gen 12:8; Gen 21:33); Isaac did the same (Gen 26:25). This same concept is put in an eschatological setting by Joe 2:28-32. This is continued by the Apostle Peter on Pentecost and asserted to be fulfilled (cf. Act 2:14-21); the Apostle Paul uses the phrase to offer universal salvation in Rom 10:9-13.
The name represents the person and character of YHWH. The Israelites were to be a kingdom of priests to the world (cf. Exo 19:5-6), but the tragedy is that their covenant disobedience, which caused YHWH to punish them (cf. Deuteronomy 27-29), meant that the message to the world was distorted by:
1. God’s judgment of Israel instead of blessing
2. God’s people turning to idolatry
3. God’s people’s developing arrogance, exclusiveness, and self-righteousness!
in vain This term (BDB 996) means empty, non-existent, vain (cf. Exo 20:7; Psa 139:20). This is the same word used in Deu 5:20 for a false witness. It is possible that this commandment does not refer to taking oaths in YHWH’s name (cf. Deu 6:13; Deu 10:20), but in using His name in false legal testimony. Israel became a false witness to the character and purposes of YHWH because of their recurrent disobedience, which resulted in YHWH’s judgment (cf. Deuteronomy 27-29). See Special Topic: YHWH’s Eternal Redemptive Plan .
for the LORD will not leave him unpunished The VERB (BDB 667, KB 720, Piel IMPERFECT which means acquit) is a metaphor for something clean, thereby innocent or free from guilt (cf. Exo 20:7; Exo 34:7; Num 14:18; Jer 30:11; Jer 46:28; Joe 3:21; Nah 1:3). There are consequences to human sin. To misrepresent YHWH is a most serious sin, especially for those who know Him (cf. Luk 12:48; Heb 10:26-31)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Deu 6:13, Exo 20:7, Lev 19:12, Psa 139:20, Jer 4:2, Mat 5:33, Mat 5:34, Jam 5:12
Reciprocal: Pro 19:5 – unpunished Eze 17:19 – surely Mal 3:5 – the sorcerers
Fuente: The Treasury of Scripture Knowledge
Deu 5:11. Thou shalt not take the name of the Lord thy God in vain Hast thou never used the name of God unless on solemn and weighty occasions? Hast thou then used it with the deepest awe? Hast thou duly honoured his word, his ordinances, his ministers? Hast thou considered all things as they stand in relation to him, and seen God in all? Hast thou looked upon heaven as Gods throne? Upon earth as Gods footstool? On every thing therein as belonging to the great King? On every creature as full of God?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The third commandment 5:11
Whereas the second commandment deals with a potential visual temptation to depart from Yahweh, the third deals with a potential verbal temptation. Two of the Ten Commandments affect the use of the tongue and speech: the third (speech about God) and the ninth (speech about people).
God designed this commandment to encourage people to express their respect for Him with appropriate speech. It forbids abusing God’s name or reputation. The name represents the person (cf. Exo 3:13-14). The positive form of this command is, "Hallowed be thy name" (Mat 6:9). Misuse of God’s name expresses disrespect for Him.
"The meaning clearly is that one must not view the name as a counterpart of Yahweh and then proceed to take it in hand (or in mouth) as a means of accomplishing some kind of ill-advised or unworthy objective. This was typical of ancient Near Eastern sorcery or incantation where the names of the gods were invoked as part of the act of conjuration or of prophylaxis. [Note: Merrill, Deuteronomy, p. 149.]
There are several ways in which people can abuse God’s name. One is by swearing falsely (Lev 19:12). This involves lying but appealing to God’s name as support that one is telling the truth (i.e., perjury; cf. 2Sa 15:7-10). God allowed swearing in His name under Mosaic Law (Deu 6:13; et al.), but Jesus Christ ended it (Mat 5:33-37; cf. Jas 5:12). The principle in view is that all of our talk should be honest and not hypocritical. Our lives talk as well as our lips. Therefore in a wider sense this commandment should affect how God’s people behave as well as how they speak (cf. 1Ti 6:1).
The consequence of breaking this commandment was God’s punishment. In Israel the leaders of the nation carried this out by stoning the blasphemer. A blasphemer is one who practices profane or mocking speech, writing, or action concerning God or anything regarded as sacred. The blasphemer expresses contempt for God. In the church, the leaders do not have the responsibility of punishing. God Himself will do it.
The Jews took this command seriously. They did not even speak God’s name "Yahweh" to avoid abusing it. Instead they substituted the phrase "the Name" for "Yahweh" in conversation. They also spoke of "heaven," the place where God resides, rather than "God." This, by the way, explains why Matthew in writing his Gospel to Jews usually spoke of the "kingdom of heaven" whereas the other Gospel writers, who wrote primarily for Gentiles, normally used the term "kingdom of God." According to Jewish tradition when a Jewish scribe wrote the name of God he would first bathe, change his clothes, and use a new quill with which to continue writing.
We should take this command seriously too. In our day many people use God’s names (God, Lord, Jesus, Christ, etc.) lightly, largely because they do not respect Him. Our speech and our behavior should reflect the fact that we honor and respect God. How we speak and behave reflects on God’s reputation (name). Moreover respect for the person of God is something God’s people should advocate in their world (Mat 6:9).