Exodus 20:7

Exodus 20:7 7. 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. 7. Non sumes nomen Jehovae Dei tui in vanum: quia non absolvet eum Jehova qui nomen suum sumpserit in vanum. Exodus 20:7 .Thou shalt not take the name. There is a manifest synecdoche in this Commandment; for in order that God may procure for His name its due reverence, He forbids its being taken in vain, especially in oaths. Whence we infer on the other hand an affirmative commandment, that every oath should be a testimony of true piety, whereby the majesty of God Himself should obtain its proper glory. Moreover, it is clear that not only when we swear by God, His name is to be reverently honored, but whenever mention of it is made. Thus in these words He maintains His holiness not only in His word, but also in His works, against all profane contempt of it. We shall soon see that to swear by God's name is a species or part of religious worship, and this is manifest too from the words of Isaiah 45:23 ; for when he predicts that all nations shall devote themselves to pure religion, he thus speaks, "As I live, saith the Lord, every knee shall bow to me, and every tongue shall swear by me." [308] Now, if the bowing of the knees be a token of adoration, this swearing which is connected with it is equivalent to an acknowledgment that He is God. Since, then, reason dictates that the species is put for the genus, we must see what is to be understood by God's name, and by the adverb lsv', leshav. It is silly and childish to restrict this to the name Jehovah, [309] as if God's majesty were confined to letters or syllables; but, whereas His essence is invisible, His name is set before us as an image, in so far as God manifests Himself to us, and is distinctly made known to us by His own marks, just as men are each by his own name. On this ground Christ teaches that God's name is comprehended in the heavens, the earth, the temple, the altar, ( Matthew 5:34 ,) because His glory is conspicuous in them. Consequently, God's name is profaned whenever any detraction is made from His supreme wisdom, infinite power, justice, truth, clemency, and rectitude. If a shorter definition be preferred, let us say that His name is what Paul calls to gnoston, "that which may be known" of Him. ( Romans 1:19 .) God's name, then, is taken in vain, not only when any one abuses it by perjury, but when it is lightly and disrespectfully adduced in proof of frivolous and trifling matters: I speak with respect to oaths. In this, however, man's ingratitude is very gross, that when God grants them His name, as if at their entreaty, to put an end to their strifes and to be a pledge of their truth, still it flies promiscuously from their mouths not without manifest disrespect. God will again condemn perjury in the Fifth Commandment of the Second Table, viz., in so far as it offends against and violates charity by injuring our neighbors. The aim and object of this Commandment is different, i.e., that the honor due to God may be unsullied; that we should only speak of Him religiously; that becoming veneration of Him should be maintained among us. The word lsv', leshau, might indeed be translated "for falsehood," and in this sense we shall see it used elsewhere; but since it often is equivalent to chnm, chinam, which means gratuitously, or in vain, this exposition seems to be most appropriate. In this, too, fuller and richer instruction is contained, viz., that men should not drag in His name in light matters, as in sport or derision of Him, which cannot be done without insulting and profaning it. And thus the holiness of God's name, which preserves us in His fear and in true piety, is contrasted with the particle lsv', leshau. But since nothing is more difficult than to restrain men's licentiousness in this respect, and to excuse or at least diminish the sin, the slipperiness of the tongue is pleaded, its punishment is here denounced: that if God's name is rashly exposed to reproach or contempt, He will avenge it. The more hardened, therefore, in their licentiousness they may be, the less will be their impunity; so far is depraved habit from diminishing the guilt. Footnotes: [308] The quotation more nearly accords with the Apostle's citation in Romans 14:11 , than with the original passage in Isaiah. See Owen's [27]note in C.'s Romans, (C. Society's Edition, p. 503.) [309] "Au mot Hebrieu, qui nous translatons l'Eternel;" to the Hebrew word, which we translate the Eternal. -- Fr.

Thou shalt not take the name of the LORD thy God in {f} vain; for the LORD will not hold him guiltless that taketh his name in vain. (f) Either by swearing falsely or rashly by his Name, or by condemning it.

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. The Name of the Lord. — That "holy and reverend" Name; Psalms 111:9 that Nomen Maiestativum, as Tertullian callcth it; "dreadful among the heathen." Malachi 1:14 The very Turks at this day chastise the Christians that live amongst them for their oaths and blasphemies darted up against God and Christ. The Jews also are much offended thereat, and it should be no small grief to us to hear it. When one of Darius’s eunuchs saw Alexander the Great setting his feet upon a low table that had been highly esteemed by his master, he wept. Being asked the reason by Alexander, he said, it was to see the thing that his master so highly esteemed, to be now contemned, and made his footstool. Diod. Sic., lib. xvii. See Trapp (for summary of Law) on " Exodus 20:17 "

Or, not carry , or not take , or lift up, to wit, in or into thy mouth, as the phrase is more fully expressed, Job 4:2 ; Psalm 16:4 50:16. So men are said to take up a proverb , or a lamentation, Isaiah 14:4 Ezekiel 26:17 . The name of the Lord ; not only the proper name of the Lord, but any of his attributes, ordinances, and works, by which God hath made himself known. In vain ; or unto vanity , or vainly . Either, 1. Falsely, or in a false oath; thou shalt not swear falsely by the name of the Lord, or not lift up the name of God into thy mouth in an oath to the confirmation of a lie. Or, 2. In vain, as we render it, and as the word schave is frequently used, as Job 7:3 15:31 Psalm 60:11 89:47 Isaiah 1:13 . You shall not use the name of God, either in oaths or in common discourse, lightly, rashly, irreverently, or unnecessarily, or without weighty or sufficient cause. Which being a duty enjoined not only in many places of sacred Scripture, but also in the apocryphal /APC Sir 23:15-17 , and even by heathen authors, as Plato in his Book of Laws, and it being evident by the light of nature to man’s reason, it were strange if it were not here understood; especially considering that it is most reasonable to take these short laws in the most comprehensive sense, such as this, not the former, is; for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely, but this latter doth not include the former. Besides, the former exposition restrains the words to swearing, whereas the words are more general, and speak of any taking God’s name into their mouths, either by oaths or any other way. And it becomes not us to set limits to God’s words where God hath set none. It is also here to be observed, as well as in the other commands, that when this sin is forbidden, the contrary duty is commanded, to wit, to use the name of God, both in swearing and otherwise, holily, cautiously, and reverently. Guiltless, or, innocent , i.e. free from guilt, and the punishment of it: the meaning is, the Lord will look upon him as a guilty person, and will severely punish him. And so this or the like phrase is used 1 Kings 2:9 . And it is a common figure, called meiosis, where more is understood than is expressed, as 1 Samuel 12:21 Psalm 25:3 Proverbs 10:2 . And this reason is here added, because sinners of this sort are usually held innocent by men, either because they cannot discover their fault when they forswear themselves, or because they take no care to punish the abusers of God’s name by vain and customary oaths, curses, or blasphemies: q.d. Though men spare them, I will assuredly punish them.

Thou shall not take the name of the Lord God in vain,.... Make use of the name Lord or God, or any other name and epithet of the divine Being, in a light and trifling way, without any show of reverence of him, and affection to him; whereas the name of God ought never to be mentioned but in a grave and serious manner, and with an awe of the greatness of his majesty upon the mind. The Targums of Onkelos and Jonathan restrain this to swearing by the name of the Lord; and so the Jewish writers generally interpret it either of swearing lightly, rashly, or falsely; and to this it may very well be extended, though not limited; and so forbids, as all profane oaths; imprecations, and curses by the name of God, which the mouths of wicked men are full of, so swearing by it in matters trivial, and of no importance; for swearing even by the name of the Lord ought not to be used but in matters of moment and consequence, for the confirmation of a thing, and putting an end to strife, and where a matter cannot be determined and decided without an appeal to God. And great care should be taken that a man swears to that which is true, and not false; for false swearing, or perjury, is a very grievous sin, and as it is strictly forbidden, it is severely punished by the Lord, as follows; see Leviticus 19:12 , this is the third command, and the reason enforcing it follows: for the Lord will not hold him guiltless that taketh his name is vain; will not look upon him as an innocent person, and treat him as such; will not acquit and discharge him as just and righteous; but on the contrary will consider him as a guilty person, a profaner of his name, and a transgressor of his law, and will condemn and punish him, if not in this world, yet in the world to come; and so the Targum of Jonathan, by way of explanation, adds,"in the day of the great judgment;''see Malachi 3:5 .

The first four of the ten commandments, commonly called the FIRST table, tell our duty to God. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his God. The first commandment concerns the object of worship, JEHOVAH, and him only. The worship of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the glory of God. The second commandment refers to the worship we are to render to the Lord our God. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to worship any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the worship of God. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to God, all profane cursing, is a horrid breach of this command. It matters not whether the word of God, or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The Lord will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, Remember, shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of God, and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. Christ allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mr 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the Lord. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest from worldly labour, and a rest in the service of God. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.

4, 5. Thou shalt not make … any graven image … thou shalt not bow down thyself to them—that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worship.

Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, "Thou shalt not swear falsely by the name of Jehovah thy God." The Hebrew word which answers to "in vain" may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33 ). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God's name "in vain" besets people in their common conversation with each other.