CRITICAL NOTES.—
Exodus 20:7. Take in vain.] Rather: “utter loud” (as for the purpose of solemn attestation) “for falsehood,” i.e., in the service of falsehood, to confirm falsehood.
(1.) The word nâsâ, from the primary notion of “taking up,” “lifting,” “lifting up,” comes to mean, when applied to the voice, the lifting up or elevating of the voice in public utterance (cf. Isaiah 3:7; Isaiah 24:14; Isaiah 42:2), and hence obtains the signification, in certain connections, of uttering aloud.
(2.) The word shav means not only “vanity” but also “falsehood” (cf. Deuteronomy 5:20; Ezekiel 12:24; Hosea 10:4; Jonah 2:9). The last cited passage is worthy of special notice: “lying vanities;” habley shav = “vanities of falsehood,” where the qualifying notion of “falsehood” is expressly conveyed by the word shav. The more fundamental result thus obtained,—in harmony with the downright prohibition of murder, adultery, theft, &c., favours the view that nothing less than the awful crime of perjury is here forbidden; so that, as Kalisch says, “our verse contains what is more distinctly expressed in Leviticus 19:12, ‘Ye shall not swear by My name falsely.’ ”
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 20:7
THE THIRD COMMANDMENT
I. What is meant by the name of God?
1. By the name of God is often understood God Himself; for to call on God’s name and on Himself are one.
2. Properly hereby is understood His titles, as God, Jehovah, the Lord, Holy, Just, &c.
3. More largely it is taken for whatsoever He maketh use of for making Himself known.
II. What is meant by taking His name in vain?
1. False swearing, or blasphemy, charming, and what is wrong as to the matter. Nor
(2) only profane abusing of the Lord’s name when the matter is right, but by rashness, precipitancy, frequency in swearing. Nor
(3) doth it mean unnecessary swearing when it may be forborne. But
(4) in vain when it is not made use of to good purpose; that is, to God’s honour—perjury, levity, scoffing.
III. Why the Lord is so peremptory in urging this command.
1. That He may set out His own greatness and work reverence of Him in the hearts of His people.
2. Because His name is dreadful and glorious.
3. Because this is the way to curb atheism and profanity, which the devil driveth on by these steps; first to think little of God, and then to profane His name.
4. God’s name is precious, and given to His people for a great refuge (Proverbs 18:10). God is a Friend in Covenant, yet so that relation may not in the least wear out His honour, and our due distance with Him (Deuteronomy 28:58). Because this honoureth God, and adorneth the possession of the gospel before others; whereas irreverence therein dishonourath God. Look through your public duties, if there be not much taking of God’s name in vain. Look through your private duties in families, reading, praying, singing, saying grace; how little regard is had to the name of God in these! Look through secret duties between God and you. Look through occasional duties, as when we say it is God’s will. In the writing of books and letters. Accidental mention of God’s name, in salutations. Consider narrations of Scripture history. Let us not take the name of God in vain in any of these things.—See Denham.
ILLUSTRATIONS
BY
THE REV. WILLIAM ADAMSON
Profanity! Exodus 20:7. In ancient feudal times, when a man paid a small “peppercorn rent” to the landlord, it was in token of submission. It was no onerous burden. But when the “landholder” fell to fighting with some neighbouring chief or baron, or when he was summoned by the king to join the royal army into France, the “peppercorn submission” brought its corresponding penalty and danger. The payee was bound to follow in the baron’s train, to make any sacrifices required by the landholder, and encounter any dangers, even death, in his service. Such are “profane expressions.” They are tokens of submission to Satan, and the prince of darkness does not scruple to make the utterers testify their allegiance whenever it suits him. Oaths are light things. Blasphemies are rents too readily paid to the “prince of this world;” but they bring in their train heavy responsibilities from which there is no escape, except by sincere repentance.
“Take not His name, who made thy mouth, in vain;
It gets thee nothing, and hath no excuse.”
—Herbert.
Profanity! Exodus 20:7.
(1) When the name, titles, and attributes of God are lightly, falsely, and profanely employed, this link is broken. And it is to be feared that many ignorantly do this in prayer. We have read about a good man once, who made it a rule always to pause and took up before he uttered the name of God. That action was the index of his heart. He stood in awe of God. His holy name was to him holy.
(2) A Southern planter had a favourite negro servant, who always made a low and solemn bow whenever his master uttered the Divine name. On being asked why he did this, he replied, that he never heard that great name mentioned but it filled his soul with awe and reverence. How many fear not frequently and foolishly in their prayers to take God’s name in vain—i.e., to make it common—to utter it carelessly and irreverently!
“Oh! may we never dare
To act that wicked part;
Nor offer up a prayer
That comes not from the heart;
Or speak that Name in careless phrase
That heaven adores, and earth obeys.”
Profane-Penalty! Exodus 20:7. (I) In one of the loghouses so common in the southern counties of Vermont sat a man watching a fearful snowstorm. He was on his way across the Green Mountains, and was determined to reach home that day. When urged to tarry with his host, and not brave the perils of the increasing storm, he profanely declared that he would go though God Almighty stood in the way. But he never reached home. He was found dead near a large tree, partly supported by its trunk. His body was bent forward, and his ghastly intent features told the stubbornness with which he had profanely taken Jehovah’s name in vain. For more than thirty years that tree stood by the solitary road, scored to the branches with names, letters, and hieroglyphics of death,—a silent rehearsal of the Sinaitic speech: “The Lord will not hold him guiltless that taketh His name in vain.”
(2) A profane coachman, pointing to one of the horses he was driving, said to a pious traveller, “That horse knows when I swear.” To this remark his listener made the solemn retort, “Yes, and so does ONE ABOVE.”
“Look to thyself, then deal no more with oaths,
Lest He that hears against thee sends His woes.”