Deuteronomy 5:11 You shall not take the name of the LORD your God in vain: for the LORD will not hold him guiltless that takes his name in vain. 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 (Psalm 16:40, and so in Psalm 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 God's name, or Christ's 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. God's 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. God's justice is profaned either by men's questioning it, or disputing about the equity of it, or by not expressing a sufficient fear of so terrible an attribute. God's 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. God's 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. God's 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 God's 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 God's 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 God's 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 God's dealings with them. But nothing can be more irrational, for as we are creatures we are dependent beings, and subsist by our Creator's 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 men's prayers, whilst they profane this holy duty by rash and impertinent multiplying of words, by using vain repetitions (Matthew 6:7) unbecoming this solemn exercise of devotion! In hearing, likewise as well as praying, men take God's 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 God's 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, God's 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 God's name in vain includes actions as well as words, and therefore takes in everything that is done whereby God's 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 God's 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 God's 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 God's 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 men's 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 God's 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" (Ezekiel 12:24; Hosea 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 neighbour's 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" (Jeremiah 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 God's 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 God's 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 God's 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 God's 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 God's 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 God's name in the way of religious oaths. For these were always a part of religion; whence swearing is sometimes put for God's service and worship, and the open profession of it (Ecclesiastes 9:2; Jeremiah 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 Deuteronomy 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 (Exodus 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 (Genesis 21:31; Genesis 26:31; Genesis 31:53; Joshua 14:9; 1 Samuel 20:3; 1 Samuel 24:22). The latter is confirmed by several examples, as that in Genesis 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, Hebrews 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 God's 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" (Matthew 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 God's 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 Zechariah 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. James's words (James 5:12). ( J. Edwards, D. D..) Parallel Verses KJV: 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. |
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