The third commandment

THE THIRD COMMANDMENT
EDITED BY GLENN PEASE
Exodus 20:7 7"Youshall not misuse the name of the
LORD your God, for the LORD will not hold anyone
guiltless who misuses his name.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Third Commandment. Profanity Forbidden
Exodus 20:7
D. Young
This Commandment clearly comes as an appropriate sequelto the two
preceding ones. Those who are Jehovah's, and who are therefore bound to
glorify and serve him alone, depend on him alone, and keepthemselves from
all the degradations and obscuring influences of image worship, are now
directed to the further duty of avoiding all irreverent and empty use of the
sacredname. With respectto this, there must have been a very real danger in
Israel. We have only to observe the licence of modern colloquialspeechin this
respect, we have only to call to mind some of the most common expletives in
English, French, and German, and we shall then better understand that there
may have been a greatdeal of the same sad and careless licenceamong the
ancient Hebrews. Notthat we are to suppose Jehovah directed this command
exclusively or even chiefly againstprofane swearers in the ordinary sense of

the term. They are included, but after all they are only a small part of those to
whom the commandment is directed. It is quite possible for a man to keep
above all coarseness andvulgarity of speech, and yet in God's sight be far
worse than an habitual swearer. Manyare concernedto avoid profane
swearing, not because it is offensive to God, but because it is ungentlemanly. It
needs no devoutness or religious awe to understand the couplet: -
"Immodest words admit of no defence,
For want of decencyis want of sense." And there is as much want of decency
in profane words as in immodest ones. The thing to be consideredis not only
the words we avoid, but the words we use. Out of the abundance of the heart
the mouth will speak. This commandment, like the rest, must be kept
positively, or it cannot be kept negatively. If we are found making a serious
and habitual use of God's name in a right way, then, and only then, shall we
be kept effectually from using it in a wrong one.
I. Evidently the first thing to keepus from empty words with respectto God is
TO KEEP FROM ALL EMPTINESSAND SHALLOWNESS OF
THOUGHT WITH RESPECT TO HIM. Thinking is but speaking to oneself;
and God's commandment really means that we must labour at all times to
have right and sufficient thoughts concerning him. We might almostsay, take
care of the thought and the speechwill take care of itself. All our thinking
about God, as about every topic of thought, should be in the direction of what
is practicaland profitable. Blessedis he who has made the greatdiscovery,
that of the unseencause and guide, behind all things that are seen, he can only
get profitable knowledge as that GreatUnseen is pleasedto give it. We who
live amid the great declarations ofthe Gospelare really thinking of God in a
vain and displeasing wayas long as we suppose it possible to getany true
knowledge ofhim exceptin Christ. Right knowledge ofGod, and therefore
profitable thoughts of him must be gained by experimental personalsearch
into the riches of God in Christ Jesus. Thinking of this sort will not be vain,
shallow, fugitive thinking, seeing that it springs out of apprehended, personal
necessities, has animmutable basis of fact, a rewarding elementof hope, and
is continually freshened by a feeling of gratitude towards one who has
conferredon us unspeakable benefits. Surely it is a dreadful sin to think little,

to think seldom, and to think wrongly of that profoundly compassionateGod,
who so loved the world that he gave his only begottenSon, to save it from
perishing by the gift of eternal life. No thoughts of ours indeed canmeasure
the fulness of that sublime love, and we shall even fall short of what the holiest
and devoutestof men can reach;but there is all the more need why we should
labour in constantmeditation on the saving ways of God, according to our
abilities. Put the word "God" on a sheetof paper, and then try to write
underneath all that the name suggests, particularly all that it suggests inthe
way of individual benefit. Perhaps the writing may come to an end very soon,
and even what is written be so vague and valueless as to make you feel that
this commandment of God here is not a vain one so far as concerns you.
II. THEN WE MUST NOT TAKE THE SAME OF GOD IN VAIN, IN OUR
INTERCOURSEWITHOUR FELLOW-MEN. God, our God, with all his
claims and all his benefits, cannotbe spokenabout too much in the circles of
men, if only he is spokenabout in a right way: but that right way - how hard it
is to attain. Much speaking concerning him, even by those who do it officially,
is very dishonouring to his name and hindering to his rule in the hearts of
men. Preachersofthe word of life and duty, the word concerning divine gifts
and requirements, need to take greatheed in this respect, for whenever they
speak without proper impressions as to the solemnity of their message, they
are assuredlytaking God's name m vain. There has also to be a consideration
of the audience. The words of God's truth and salvation must be as far as
possible words in season, not wasted, as pearls before swine. It needs that we
should strive and watchincessantlyto have all attainable fitness as the
witnesses ofGod. Jesus would not have the testimony of demons to his
Messiahship, but chose, prepared, and sanctified such men as he saw to be
suitable; and then when he had found fit witnesses,eventhough few, he sent
them forth to bear their testimony, sure that it would be sufficient for all who
had the right mind to receive it. It is awful, when one only considers it, in how
many instances God's name is taken in vain, by the use of it to sanctifyunholy
ends, justify unrighteousness, and give to error what dignity and force can be
gained from an appeal to divine authority. When the Scriptures were quoted
to justify slavery, what was this but taking the name of God in vain? How
much of it there must have been in theologicalcontroversy, where disputants

have got so embittered by partisan spirit that they would twist Scripture in
any way so as to get God on their side, insteadof labouring as honest men to
be on the side of God. Look at the glutton sitting down to pamper his stomach
from the loadedtable; but first of all he must go through the customary grace
and make a show of eating and drinking to the glory of God in heaven, when
in truth the god he really worships is his greedy, insatiable belly. We may do
many things in the name of the Lord, but that does not make them the Lord's
things. "Lord, Lord" may ever be on our lips, we may even geta very general
reputation for our devotedness to God and goodness;but all this may not
prevent us from hearing at the last, "Departfrom me, ye that work iniquity."
III. Mostparticularly we must guard againstprofanity IN OUR
APPROACHES TO GOD. If we are his at all, there must be constant
approaches to him, and his name therefore must be constantly on our lips.
1. We must guard againstformality. We must not take a name on our lips that
expresses no felt reality. To confess sins and needs and supplicate pardon and
supply when the heart is far awayfrom the throne of grace, is certainly taking
God's name in vain.
2. We must guard againstcoming in other than the appointed way. A very
elaborate and comprehensive prayer may be constructedto the God of nature
and providence, but even though it may seemto be of use for a while, it will
show its emptiness in the end if God's own appointment of mediation through
Christ Jesus be neglected. Do not let us deceive ourselves with words and
aspirations that are only dissipated into the air. For a suppliant to know of
Christ and yet ignore his mediation, is assuredly to take God's name in vain,
howeverhonest the ignoring may be.
3. Then surely there is an empty use of God's name in prayer, if we ask in
other than the appointed order. The order of thought in all right approach to
God is such as our GreatTeacherhas himself presentedto us. Is it the sinner
who is coming, wretched and burdened? Jesus approves the prayer, "Godbe
merciful to me a sinner." Sinners never take the name of God in vain, if they
come to him with two feelings blended in one irrepressible cry, the feeling of
God's anger with all sin and the feeling of his unfailing compassionfor the

sinner. Or if it be the disciple and servant who is coming to God, then the
order of thought for his approach Jesus has also given. We must ever think of
him as our Fatherin heaven, and first of all of such things as will sanctify his
name, advance his kingdom and procure the perfect doing of his will on earth.
We must make all our approaches to God with our hearts entirely submitted
to him, otherwise we shall only find that we are taking his name in vain. - Y.
Biblical Illustrator
Thou shalt not take the name of the Lord thy God in vain.
Exodus 20:7
The Third Commandment
R. W. Dale, D. D.
The name of God stands for Himself and for that which He has revealedof
Himself, not for our thoughts about Him. It is not surprising that this great
name was invested with a superstitious sanctity. Even the Jews usedit rarely.

There is a tradition that it was heard but once a year, when it was uttered by
the high-priest on the greatday of atonement. In reading the Scriptures it
became customary never to pronounce it, but to replace it with another Divine
name, which was regardedas less awful and august. The Third
Commandment requires something very different from this ceremonial
homage to His name. His name stands for Himself, and it is to Him that our
reverence is due.
I. WE MAY TRANSGRESSTHE COMMANDMENT IN MANY WAYS.
1. By perjury.
2. By swearing.
3. By the practice of finding material for jesting in Holy Scripture.
4. By the habit of scoffing at those who profess to live a religious life, and
taking every opportunity of sneering at their imperfections.
II. It is not enough to avoid the sin of profanity; WE ARE BOUND TO
CULTIVATE AND TO MANIFEST THAT REVERENCE FOR GOD'S
MAJESTYAND HOLINESS WHICH LIES AT THE ROOT OF ALL
RELIGION, We have to worship Him. It is the "pure in heart" who see God,
and only when we see God face to face canwe worship Him in spirit and in
truth.
(R. W. Dale, D. D.)
On taking God's name in vain
H. Crosby, D. D.
I. The first expressionto which I refer is, "THE NAME OF THE LORD THY
GOD," or strictly, "the name of Jehovahthy God." The name of the Lord is
not, on the one hand, the mere articulate sound by which the mouth expresses
the idea of Deity, nor is the phrase, on the other hand, a simple synonym for
God. It holds up God in His specialcharacterofJehovah, the covenant-
making and covenant-keeping Godof His own dear people. "The name of

Jehovah" means God, knownand served under His revealedaspectofmercy,
God appreciatedas the pardoner of sin and giver of the Spirit, the Jehovahor
keeperof His precious promises to His people. For example, of the
antediluvian piety it is said: "Thenbegan men to callupon the name of the
Lord" — i.e., it was then that distinctive recognitionwas made of God's
specialprovision of mercy for sinners. His name of Jehovahwas receivedas
indicating His relation to His believing people. A name is an expressionof the
personalsubstance — an exhibition of the essentialcharacter. God's name by
which He delights to be known among men, is Love. His characterof
compassionis especiallydisplayed in His Word, and hence the Psalmistsays:
"Thou hastmagnified Thy Word above all Thy name" — that is, of all
revelations of God's character, all expressions ofHis being, the written Word
is most full and complete. Here is the way of pardon and acceptanceclearly
portrayed. Another conspicuous display of God's character, but only localand
temporary in its personalcontact, while universal in its possible application, is
in the Lord Jesus Christ; and so Jesus is in a high sense "the name of
Jehovah." If. The secondexpressionto which our attention should be directed
is the phrase, "TO TAKE IN VAIN." The literal rendering is, "Thou shalt not
lift up the name of Jehovahthy God lightly. Taking God's name in vain is the
flippant and thoughtless use of God's name. It is the taking up the name in the
vacant, purposeless wayin which we pluck off a leaf as we pass along the road
— the use of the name, not only where the purpose is evil, but where there is
no defined purpose at all. Again, there may be not only an absence ofevil
purpose, but, beyond an absence ofall purpose, there may even be a purpose
of good, but this purpose may be seizedupon in so rash and ill-advised a way
that the use of the Divine name in it is a taking the name in vain, just as
Uzzah's touching the ark of God, even to stay it upon the cart and prevent its
fall, was a sin of profanity, and calledfor the Divine punishment.
1. In respectto God's verbal name, we are not to be satisfiedwith our freedom
from the coarseprofanity which culture and goodbreeding forbid, but we are
to remove the habit of using the holy name in ordinary conversationin which
the use has no religious character. We are not to call a wretchedand forlorn
person or thing "God-forsaken," orto hail a gift as a "God-send," when, in

using these epithets, we have no designto use their full meaning, and therefore
have not the proper attitude of mind for their utterance.
2. In respectto God's written Word, we are to take it up with reverence both
in our hearts and on our tongues.
3. But chiefly, in relation to Jesus and the greateternaltruths which the Holy
Spirit introduces to the soul. To eachman comes through his conscience a
summons from Godto give heed to his future spiritual and eternalcondition.
If you slight that summons, given to you in the gospel, you are taking God's
name in vain.
(H. Crosby, D. D.)
G. D. Boardman.
I. THE DIVINE PROHIBITION —
1. Forbids perjury.
2. Forbids hypocrisy — insincere worship.
3. Forbids profanity.
II. THE DIVINE WARNING. Being in its very nature the most godless of
sins, God from His very nature cannotallow it to go unpunished. Did you ever
read that remarkable assertionofthe famous mathematician, Charles
Babbage, in the "Ninth BridgwaterTreatise," to the effectthat the slightest
word, though it be but a whisperedinterjection, vibrating in the air, sets in
operationa series of changes whichundulate to the very outskirts of creation,
rising and falling like an everlasting tide? The whole material universe is a
mighty whispering-gallery, in which the Infinite One is everlastingly hearing
every word, every whisper, breathed by every human being, from the day
Adam pronounced his first vocable in Eden to the day when human time shall
be no more. If, then, the scarcelyaudible rustle of an unconscious aspenleaf
sets in inexorable motion atom after atom — from leaf to tree, from tree to

earth, from earth to star, till the whole material creationresponds in
undulation — think you that an oath, spoken by conscious, responsible man,
will ever die away, or go unpunished? Oh, no! Jehovahwill not hold him
guiltless that takethHis name in vain.
(G. D. Boardman.)
P. B. Davis.
There are other ways besides making an image of Him by which the
conceptionof Deity can be lowered. Man by his words embodies his thoughts
of God as really as when by his hands he carves an image of Him. It bears
significantly upon certain usages whichtend, though perhaps unconsciously,
to dissociate the name of God from the, deep reverence which should invest it.
Among these is the habit, formed often unthinkingly, of using frequent and
almost meaningless repetitions of the name of God in prayer. Akin to this evil,
and one equally opposedto the spirit of the Third Command, is the familiar
and endearing use of God's name in prayer. Some, while praying, employ
epithets as if they were on terms of specialintimacy, and almost of equality,
with their Heavenly Father. Christ has, indeed, taught us to call God
"Father";but He has, in the same breath, bid us gather around the name
these reverent words, "which art in heaven, hallowedbe Thy name." And
there is nothing in Scripture to indicate a less hallowedaspecttowardChrist
in prayer than toward the Father. With what unvarying reverence do Paul
and John, in their Epistles, refer to the ascendedand glorified Redeemer!A
true acquaintance with God produces reverence forHim; a correctknowledge
of Christ exalts Him far above all principality and power, and gives Him a
name that is above every name.
(P. B. Davis.)

I. WHAT IS REQUIRED. The holy and reverent use of God's names, titles,
attributes, ordinances, words, and works.
II. WHAT IS FORBIDDEN. All profaning or abusing of anything whereby
God makes Himself known. This command is broken two ways —
1. By not using the name of God as is required (Malachi2:2). So as many
duties as are required, so many sins there are in omitting these duties. Hence
this command is broken by our not hallowing and glorifying God's name, by
not taking up the name of God into our minds, lips, and lives.
2. By profaning or abusing of the name of God; that is, anything whereby God
makes Himself known.
1. When it is used ignorantly, as it was by the Athenians, whom the apostle
Paul charges with worshipping God ignorantly (Acts 18:23).
2. When it is used vainly and irreverently, that is, lightly and rashly.
3. When the name of God is used superstitiously.
4. When it is used profanely and wickedly.(1)Profane swearing.(2)Sinful
imprecations or cursings, whereby people pray for some evil against
themselves or others, whether absolutely or conditionally.(3) Perjury is
falsehoodconfirmed with an oath.(4) Blasphemy, which is a wronging of the
majesty of God, by speeches tending to His reproach.Having spokenof the
more gross and palpable breaches of this command, I shall now consider other
ways how the Lord's name is abusedand takenin vain.
1. With respectto His names and titles. They are takenin vain —(1) When
they are not improved for those uses to which they natively attend (see
Malachi1:6).(2) When we make an ill use of them, either to encourage
ourselves in sin by them, or to drive us awayfrom Him by terror, or to any
other use dishonourable to God, and contrary to the intent of the revelation of
them to us.
2. With respectto His attributes, God's name is abused —(1) By the working
of unbelief againstthem, doubting of, questioning, and denying them.(2) By
the aversionof the heart unto them, and its rising againstthem (Romans

8:7).(3) By using them to wrong ends and purposes. Thus the mercy of God is.
abused to encouragementin sin; His patience to continuance in it; His justice
to desperation, etc. (Ecclesiastes 8:11;Romans 2:4, 5).
3. With respectto His ordinances. The name of God is abused in ordinances
when we do not go about them after the right manner, etc.
4. With respectto His Word, men are guilty of profaning the name of God —
(1) By misimproving and misapplying the Word of God, as the Pharisees did
(Matthew 5; Ezekiel13:19).(2)Jesting upon it (Jeremiah 23:33).(3)Using it to
the maintenance of erroneous principles, unprofitable questions, and vain
janglings (2 Timothy 2:14, 15).
5. With respectto His works, men are guilty of profaning the name of God,
when they use the works and creatures ofGod to sinful lusts and practices.
6. Men profane the name of God, in respectof religion, and the professionof
it.(1) By maligning, scorning, and reviling religion, and the professionofit.(2)
By a hypocritical profession.(3)Bya scandalous walk.
III. THE REASON ANNEXED. This is, that howeverthe breakers ofthis
commandment may escape punishment from men, yet the Lord our God will
not suffer them to escape His righteous judgment.
1. Whence it is that men think so lightly of the profaning of the name of God,
so that in effect they hold themselves guiltless.(1)It proceeds from that wicked
and malicious spirit the devil (James 3:6).(2) it springs from the low and mean
thoughts they have of God and His dreadful name (Psalm 36:1, 2).(3) There
are many profanations of the name of God, that untender men will not allow
to be such. They are not and will not be convinced of a fault in them, as in
obsecrations,appeals to God, adjurations, etc. But a due sense ofthe majesty
of that name would clearpeople's minds in these things (Matthew 5:37).(4)
There are many profanations of that name which men do not at all observe, as
profaning that holy name in duties by formality, and want of faith and
fervency.(5) It proceeds from the passionof angeror malice.(6)Custom in
taking the name of Godin vain takes awaythe sense ofit.(7) Swearing

proceeds from unwatchfulness.(8)In some it proceeds from vanity and hellish
bravery.
2. Whence it is that profaners of the name of God escape punishment from
men.(1) Little zealfor God's honour.(2) Those who ought to put in operation
the laws againstswearing are themselves oftenguilty of that sin.
3. I proceedto show how God will not let men escape with it; that He will by
no means hold them guiltless. Considerthat the profaning of the name of God
is a sin —(1) That brings wrath upon a land (Hosea 4:1, 2; Jeremiah5:7, 9).(2)
It brings wrath upon families (Zechariah 5:3, 4).(3) It brings a curse upon
particular persons.
4. What is the greatevil of this sin, that it is so severelypunished?(1) It is a sin
that is directly againstGod, His glorious greatnessand infinite majesty.(2)It
is a direct violation of the law of God, "Swearnotat all"; "Thoushalt not
take the name of the Lord thy God in vain." Have you no respectto the
authority of God?(3)It is not only a violation of the law of God, but a breach
of men's laws.(4)It is a sin that has a peculiar contempt of God in it, striking
most directly againstHis honour (Psalm 139:20).(5)It is most directly
contrary to the greatend of all Divine revelation. The first petition in the
Lord's Prayeris, "Hallowedbe Thy name."(6)It has a particular malignity in
it, and in a most specialmanner proceeds from the devil, as it has less to carry
us to it than ordinary sins have. What profit or pleasure can be derived from
it?(7) Common swearers andcursers will be found to be men either of
consciencesalreadyseared, ornext door to it. I shall conclude all with a very
short word of improvement.
1. How canthese lands escape a stroke that have so much of this guilt to
answerfor?
2. I warn all gross profaners of the name of God to repent and flee to the
blood of Christ for pardon; certifying, that if ye do not, ye shall lie under the
wrath of God for ever.
3. Let us endeavournot only to reform ourselves, but contribute to the
reformation of others in this point.

(T. Boston. D. D.)
R. Newton, D. D.
I. WHAT IS MEANT BY THE NAME OF GOD?
II. HOW IS GOD'S NAME TAKEN IN VAIN?
1. We take God's name in vain when we use it lightly or without thinking.
2. It is taking this name in vain when we use it falsely, or speak what is not
true in connectionwith it.
3. But we break this commandment also when we use God's name profanely.
III. WHY SHOULD WE NOT TAKE THIS NAME IN VAIN?
1. Becauseit is useless.
2. Becauseit is cowardly.
3. Becauseit is vulgar.
4. Becauseit is wicked.
5. Becauseit is dangerous.
(R. Newton, D. D.)
The guilt of profaneness
N. Emmons, D. D.
1. God has forbidden all profane language, in a manner the most solemn, and
best adapted to make the deepestimpressionon the hearts and consciencesof
men.

2. Taking the name of God in vain is destructive of all religion. A profane
person cannotlove, nor fear, nor obey, nor trust in God.
3. The profanation of God's name tends to weakenanddestroy the force and
obligation of every civil government. The profanation of God's name directly
tends to bring religion and oaths into contempt; and when these are brought
into contempt, how cancivil government be administered to preserve the
property, liberty, or lives of the subjects?
4. Profane swearing is the most unnatural sin in this wickedworld. It does not
originate from any natural propensity, instinct, or appetite in the human
mind, but is contrary to every dictate of reasonand conscience. No one ever
heard profane language for the first time without being shocked. No child ever
uses it until he has learned it from others.
5. To use profane language is below the dignity of any man. It requires no
superior knowledge, learning, or intellectualtalents to take the name of God
in vain, or to rise to the highest attainments in the art of swearing.
6. Profane swearing is a vice which never lives alone. Who ever knew a
profane swearerthat was free from every other vice? It is true, a profane
swearermay not be a liar, a thief, or a drunkard; but it is the nature and
tendency of his profaneness to lead him into these and all other vices. For it
takes off the most powerful restraints that canbe laid upon the human mind.
7. Profane swearing is a land-defiling iniquity. It is a moral infection, a
spreading leprosy, and more infectious than any natural disease. Itis a sin
which can be more easilyand oftenerrepeatedthan any other sin. The
profane man can utter his oaths and imprecations every hour in the day, and
every day in the week, whereverhe is, and whereverhe goes, as long as he
lives.
8. Profane swearing is a sin, which exhibits infallible evidence, that those who
are guilty of it are pursuing the broad road which leads to future and endless
ruin.
(N. Emmons, D. D.)

Taking God's name in vain
There is a three-fold swearing forbidden.
1. Vain swearing;when men in their ordinary discourse let fly oaths.
2. Vile swearing;horrid, prodigious oaths not to be named.
3. Forswearing;this is a heaven-daring sin: "Ye shall not swearby My name
falsely, neither shalt thou profane the name of thy God." Perjury is a calling
God to witness to a lie. In righteousness, therefore, it must not be an unlawful
oath. In judgment, therefore, it must not be a rash oath. In truth, therefore, it
must not be a false oath.
4. We take God's name in vain by rash and unlawful vows.
( T. Watson.)
The law of reverence
W. J. Woods, B. A.
What God approves is not the parade of homage for the letter, but the inward
homage of the soul for what the name represents.
I. IN RELATION TO PUBLIC DUTY.
1. Perjury. Worthily to take an oath being one of the loftiestof human actions,
it follows that to take it unworthily is one of the most infamous of crimes. The
perjurer professes to believe in God. His pretence is that he confides in the
presence, truth, majesty, justice of God. Yet he dons this fair cloak of piety
that he may get a lie believed! It is a dastardly attempt to make the righteous
God his partner in wronging the innocent, by leading a jury to an unjust
verdict, and a judge to an unrighteous sentence.
2. Blasphemy: to impute evil to God; to scoffat the holiness and powerof
God; to assume the prerogatives ofGod.

II. IN RELATION TO PRIVATE SPEECH
1. Profane swearing. Leave expletives to those who have more words than
ideas, and more tongue than brains. Be sure that reverence is the saving salt
of society, and the very soul of virtue.
2. Flippant talk of sacredthings.
III. IN RELATION TO DIVINE WORSHIP.
1. They who are in the pulpit are there on purpose to lift up the name of God
like a standard. Let them beware that they do not, through utterance of false
doctrine, lift it for a lie! Let them beware of turning their piety into a
mercantile profession, orusing it for unworthy ends! Let them beware of
preaching Christ out of strife, and of the opposite vice of perfunctory
utterance; or unawares they may lift up the name of God for a thing of
nought!
2. They who are in the pew need the warning also. We want reverence in the
house of prayer — reverence in attitude, reverence in demeanour, reverence
in worship.
(W. J. Woods, B. A.)
On oaths
J. Durham.
1. Forthe matter of an oath, assertoryoaths must be of things that are —
(1)True.
(2)Weighty.
(3)They must be such to our knowledge.Again, promissoryoaths must be
things just and lawful, possible, profitable, and in our power, and which to
our knowledge are such.
2. The form must be, By the true God, it being a peculiar part of His worship.

3. Its rise must be edification, that is, God's glory, our own vindication, or our
neighbour's good, or the callof a magistrate putting us to it.
4. As to the expressions in which it is conceived, orthe thing sworn, it is
required that it sought not only truth to, and in the man's meaning that
sweareth, but that the expressions be plain and intelligible to his meaning and
understanding to whom the oath is given; otherwise it deludeth, but doth not
clear.
5. As to the right manner of swearing, these things ought to be noticed—(1)
That it be in judgment, that we understand the thing we swear, and the nature
of our oath, and Him we swearby (Jeremiah 4:2).(2) Fearand reverence in
going about it, as being in an especialwayin God's own sight.(3)Singleness in
the end, that it be not to deceive any, but to express the truth only and
faithfully, calledrighteousness (Jeremiah4:2).
(J. Durham.)
G. Clayton.
"Forthe Lord," etc.
1. This implies that the sin under considerationmay be lightly thought of, and
rarely punished, among men.
2. It is an aggravationof this sin, that there seems to be very little temptation
to the commissionof it.
3. In the next place, it is a sin most pernicious to those who indulge it, and to
those with whom they are connected.
4. In conclusion, I observe that God notices, records, and will certainly, in this
world or the next, avenge the insults done to His majestyby a violation of this
command.
(G. Clayton.)

Rules to avoid profanity
Bp. E. Hopkins.
1. Beware ofthe first rudiments and beginnings of oaths, if thou wouldst not
learn them.
2. Subdue, as much as you can, all inordinate passionand anger.
3. Labour to possessthy heart and over-awe it with the most serious
considerations and apprehensions of the greatness andmajesty of God.
(Bp. E. Hopkins.)
A proper use to be made of the gift of speech
F. S. Schenck.
The Third Commandment shows man at the head of the material creation
with the crowning glory of intelligent speech, and, as a socialbeing, possessing
the powerof speechas the highestinstrument of his socialnature. Godreveals
Himself to him by word, by name, as to a speaking being, making language a
bond of union betweenHim and man. God commands him to use this great
gift in His worship, in honouring Him.
1. The tongue is the glory of man, and the glory of the tongue is to voice the
praises of God. All nature praises Godas it obeys His laws. Manstands at the
head of creationto take up its many notes of praise and give them intelligent
utterance. He stands thus not as a single individual, a greatHigh Priest, but as
a race whose myriad voices are to join and mingle in a vast chorus of
intelligent and harmonious praise. We are to speak of Him, and to Him, with
adoration. He is our Creator, Preserver, Governor, and Judge. We are to
speak of Him, and to Him, with love and praise. Our lips should quiver with
emotion when we speak ofHim who is our Fatherand our Saviour. We are to
speak to Him in His worship, and of Him to eachother, only in such a way as
shall promote His worship in our own hearts and in the hearts of others.

2. The command is in the prohibitory form. Man has broken this law, and is
prone to break it. His voice is silent often when it should be praising God. A
man uses the name of God as an exclamation of surprise at some trivial thing
or assertionof another, or to sustain some unimportant statement of his own.
Sometimes a story is dull, and the story-teller seasons it with a few oaths; or
some joke is without point, and so a curse is used to awakena laugh. Man
calls God to make sport for him. A man has become accustomedto exaggerate
or to speak falsely, and, conscious that others hesitate to believe him, he
continually calls upon the truth-loving God to witness to his lies. Sometimes he
becomes heatedin argument, or angry under contradiction, or in a quarrel,
and he calls upon God to curse him if he is not right, or in his anger he calls
upon God to curse the one who irritates him. Sometimes he so loses controlof
himself that curses pour out of his lips as dense smoke out of a chimney.
(F. S. Schenck.)
No excuse for swearing
F. S. Schenck.
The swearertries to excuse himself. "I did not mean it. I was only in fun."
There are some things not the proper subjects of fun. Surely a man ought not
to make fun of God, or of invoking the wrath of God upon himself or others.
But the swearersays:"It is a relief for me to swear. It cools offmy heated
spirits." Often it is the reverse, adding fuel to the flame, not only to himself,
but to others, especiallythose he curses. But if it is a relief, what is it a relief
of? It is a relief to the storm-cloud to throw out its lightnings, because it is
over-chargedwith electricity. So it is a relief for you to throw out your cursing
because you are over-chargedwith cursing. Your heart is so full of hatred that
when stirred in angerit overflows in curses. You had far better bring such a
heart to God with a strong cry for mercy. Again the swearersays:"I know it
is wrong, but it is a habit I have fallen into to such an extent that I often swear
without knowing it." Do you not see that habit does not excuse but rather
aggravatesthe offence? No one canbecome wickedat once. Your habit only
shows how often you have sinned, how far you have gone down in this kind of

wickedness. Againthe swearersays:"I may as well sayit as think it." You
should not think an oath or curse. But it is worse to speak it. The letter of the
law forbids the word, and so checks the evil in the heart, and at any rate
prevents its injuring others. You gaininward control by outward control.
Come toward the spirit of the law, checking the thought by obeying the letter.
You keepyourself also from being a curse. The sweareris a moral blight in a
community, his oath-speaking is a spreading infection, he is himself a curse to
others.
(F. S. Schenck.)
Speaking of God
A. Maclaren, D. D.
The positive side, underlying the negative, is the requirement that our speech
of God shall fit our thought of God, and our thought of Him shall fit His
name; that our words shall mirror our affection, and our affectionbe a true
reflectionof His beauty and sweetness;that cleansedlips shall reverently utter
the name above every name, which, after all speech, must remain unspoken;
and that we shall feel it to be not the leastwonderful or merciful of His
condescensions, that He is "extolledwith our tongues."
(A. Maclaren, D. D.)
God not to be trifled with
J. H. Thornwell, D. D.
It is enough to make the blood curdle, to think of the name of God bandied
about as a bauble and plaything of fools. This offence cannot go unpunished.
If there be a God, He must vindicate His own majesty and glory. It is the very
spirit and essenceofall evil, the very core of iniquity. If you could see it as it
is, in the nakedenormity of its guilt, you would flee from it as from the very
pestilence of death. You may sport with the whirlwind and trifle with the

storm, you may lay your hand upon the lion's mane and play with the
leopard's spots, you may go to the very craterof a burning volcano, and laugh
at the lava which it belches out in thunder; you may trifle with any and
everything; but trifle not with God. Let there be one holy thing upon which
you dare not lay a profane hand, and let that be the name of God.
(J. H. Thornwell, D. D.)
Reverence
E. A. Washburn, D. D.
To swearby his gods was the most common usage of the heathen; and it grew
out of a worship that of necessitydebasedthe heart of moral reverence.
Unbelief comes oftenerfrom irreverent associationthan intellectualdoubt.
The sneerof a Voltaire has killed more than all his arguments; for, in Paley's
keenwords, "who can refute a sneer?" The youth who grows in the midst of
profane minds imbibes a scorn of truth before he has searcheda single
doctrine, as the breath of an infected garment may engenderdisease. In this
light you perceive how this old commandment covers the whole ground of our
Christian conduct. So shall we build our piety, as Israelbuilt the Temple;
without, the costliestwork that faith could rear; the walls overlaid with gold,
eachdoor carved with cherubim and palms and open flowers:eachpillar with
its chapiters and wreaths; its vessels, its lamps, its censers ofthe beatengold
of Ophir; a house of God, finished throughout all the parts thereof; but
within, the Holy of Holies, where the unseen God dwells alone behind the veil
of the heart!
(E. A. Washburn, D. D.)
Frivolous use of Scripture
R. W. Dale, D. D.

Nothing is more easythan to create a laugh by a grotesque associationofsome
frivolity with the grave and solemnwords of Holy Scripture. But surely this is
profanity of the worstkind. By this Book the religious life of men is quickened
and sustained. It contains the highestrevelations of Himself which God has
made to man. It directly addresses the conscienceand the heart, and all the
noblest faculties of our nature, exalting our idea of duty, consoling us in
sorrow, redeeming us from sin and despair, and inspiring us with the hope of
immortal blessedness andglory. Listening to its words, millions have heard
the very voice of God. It is associatedwith the sanctity of many generations of
saints. Such a book cannot be a fit material for the manufacture of jests. For
my ownpart, though I do not acceptDr. Johnson's well-knownsaying, that "a
man who would make a pun would pick a pocket," Ishould be disposedto say
that a man who deliberately and consciouslyuses the words of Christ, of
apostles, andof prophets, for mere purposes of merriment, might have
chalkeda caricature on the wall of the Holy of Holies, or scrawleda witticism
on the sepulchre in Joseph's garden.
(R. W. Dale, D. D.)
Irreverence in prayer
An agedminister told me, says a correspondentof the Morning Star, that
when he was a young man, he had, on a certainoccasion, beenpraying in a
family, and in his prayer he had made a very frequent and energetic use of the
terms "GoodGod," and "GodAlmighty." At the close of his prayer, a little
child, about four years of age, came to his mother and said, "Mother, I don't
like to hear that minister pray." "Why?" inquired the mother. "Because,"
replied the child, "he swears so whenhe prays." This reproof from the child
broke the minister of swearing when he prayed. Prayer is petition, and no one
would use the name of a ruler to whom he was making a petition in as harsh a
manner as many use the name of the greatGod.
Profanity known to God

A coachman, pointing to one of his horses, saidto a traveller, "That horse, sir,
knows when I swearathim." "Yes," replied the traveller; "and so does your
Maker."
Swearerrebuked
Mr. Meikle, a gentlemanof eminent piety, was a surgeonat Carnwath, in
Scotland. He was once calledto attend a gentleman who had been stung in the
face by a waspor bee, and found him very impatient, and swearing, on
accountof his pain, in greatwrath. "Oh, doctor," said he, "I am in great
torment; can you any way help?" "Do not fear," replied Mr. M., "allwill be
over in a little while." Still, however, the gentleman continued to swear, andat
length his attendant determined to reprove him. "I see nothing the matter,"
said he, "only it might have been in a better place." "Where might it have
been?" askedthe sufferer. "Why, on the tip of your tongue."
Payment for swearing
"What does Satanpay you for swearing?"askedone gentleman of another.
"He don't pay me anything," was the reply. "Wellyou work cheap — to lay
aside the characterofa gentleman; to inflict so much pain on your friends and
civil people; to suffer; and, lastly, to risk your own precious soul, and for
nothing — you certainly do work cheap, very cheapindeed."
Satanic swearing
J. Cope.
A thoughtless, conceitedyoung man was boasting of the number of languages
he knew. In Frenchhe was a complete Parisian;Spanish and Portuguese were
as familiar to him as his old gloves. In Italy he had passedfor a native. Now
and then he popped out an oath, swearing that he thought he knew almost all
languages. An elderly man, who had listened attentively to his address,

suddenly stopped him by asking him if he were at all acquainted with "the
language ofCanaan."
(J. Cope.)
Swearing reproved
A goodold man was once in company with a gentleman, who occasionally
introduced into conversationthe words "devil, deuce," etc., and who at last
took the name of God in vain. "Stop, sir," said the old man, "I said nothing
while you only used freedoms with the name of your own master, but I insist
upon it that you shall use no freedoms with the name of mine."
A wise prohibition
It is interesting to know that when St. Paul's Cathedral was in building, Sir
Christopher Wren, the architect, causeda printed notice to be affixed to the
scaffolding, threatening with instant dismissalany workman guilty of
swearing within those sacredprecincts.
Profanity subjects the soul to Satan
In ancient feudal times, when a man paid a small "peppercornrent" to the
landlord, it was in tokenof 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
"peppercornsubmission" 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, evendeath, in his
service. Suchare "profane expressions." Theyare tokens of submission to
Satan, and the prince of darkness does not scruple to make the utterers testify
their allegiance wheneverit 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, exceptby sincere
repentance.
Profanity
The perniciousness ofprofanity is its vulgarizing names that should never be
uttered save with reverence and awe. The old monks, in their cloisteredwork
on sacredmanuscripts, wiped the pen and breathed an invocation before
writing the name of the MostHigh. A great dealof the religious apathy of our
day is the natural recoilof the heart from language aboutDeity and sacred
things which shocks the sensibilities and makes piety seemakin to blasphemy.
Reverence forGod's name
That greatand goodman, the Hon. Robert Boyle, a nobleman, a statesman,
and an author, during his lifetime, before he ever said the name of God,
always made a hush, a pause!
A signal light
GreatThoughts.
I once knew a sweetlittle girl calledMary. Her papa was the captain of a big
ship, and sometimes the went with him to sea, and it was on one of these trips
that the incident, of which I am going to tell you, happened. One day she sat
on a coil of rope, watching old Jim cleanthe signal lamps. "Whatare you
doing?" she asked. "Iam trimming the signal lamps, miss," said old Jim.
"What are they for?" askedMary. "To keepother ships from running into us,
miss; if we do not hang out our lights, we might be wrecked." Marywatched
him for some time, and then she ran awayand seemedto forgetall about the
signallights; but she did, not, as was afterwards shown. The next day she
came to watch old Jim trim the lamps, and after he had seatedher on the coil
of rope, he turned to do his work. Just then the wind carried awayone of his

cloths, and old Jim began to swearawfully. Mary slipped from her place and
ran into the cabin; but she sooncame back, and put a folded paper into his
hand. Old Jim opened it, and there, printed in large letters — for Mary was
too young to write — were these words: "Thoushalt not take the name of the
Lord thy God in vain, for the Lord will not hold him guiltless that takethHis
name in vain." The old man lookedinto her face, and asked:"Whatis this,
Miss Mary?" "It is a signallight, please. I saw that a bad ship was running
againstyou because you did not have your signal lights hung out, so I thought
you had forgottenit," said Mary. Old Jim bowed his head and wept like a
little child. At last he said: "You are right, missy. I had forgotten it. My
mother taught me that very commandment when I was no biggerthan you;
and for the future I will hang out my signal lights, for I might be quite
wreckedby that bad ship, as you callthese oaths." Old Jim has a large Bible
now, which Mary gave him, and on the cover he has painted: "Signallights
for souls bound for heaven."
(Great Thoughts.)
Clothed with cursing
I remember, some time since, hearing of a rich man who had a large
plantation. He was the most terribly profane man that had everbeen known
in the neighbourhood. He could hardly speak a word on any subjectwithout
mingling it with oaths. It was perfectly shocking to hear him speak. At length
he was seizedwith a stroke of something like paralysis. This left him in good
health, only he had lost the use of his limbs. And the remarkable thing about it
was, that the powerof speechwas takenawayfrom him, exceptthat he could
still swear. Profane words were all that he could utter. He used to be carried
about his plantation by his servants in a sort of hand-carriage, and the only
words that ever felt from his lips were dreadful oaths and curses. How awful
this must have been! What a terrible illustration it affords of that passageof
Scripture in which God says that because the wicked"love cursing it shall
come into their bones like oil, and they shall clothe themselves with cursing

like a garment!" (Psalm 109:17-19)Surelythis man was so clothed. A
dreadful garment it must have been to wear!
A just reproof
As the Rev. Dr. Gifford was one day showing the British Museum to some
strangers, he was much shockedby the profane language of a young
gentleman belonging to the party. Taking down an ancient copy of the
Septuagint, he showedit to the youth, who, on seeing it, exclaimed, "Oh! I can
read this." "Then," saidthe doctors "readthat passage,"pointing to the
Third Commandment.
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Thou shalt not take the name of the Lord thy God in vain - This precept not
only forbids all false oaths, but all common swearing where the name of God
is used, or where he is appealedto as a witness of the truth. It also necessarily
forbids all light and irreverent mention of God, or any of his attributes; and
this the original word ‫אושל‬ lashshav particularly imports: and we may safely
add to all these, that every prayer, ejaculation, etc., that is not accompanied
with deep reverence and the genuine spirit of piety, is here condemned also. In
how many thousands of instances is this commandment broken in the prayers,
whether read or extempore, of inconsiderate, bold, and presumptuous
worshippers!And how few are there who do not break it, both in their public
and private devotions! How low is piety when we are obliged in order to
escape damnation, to pray to God to "pardon the sins of our holy things!"
Even heathens thought that the names of their gods should be treated with
reverence. Παντως μεν δη καλονεπι ηδευμα, θεωνονοματα μη χραινειν
ῥᾳδιως, εχοντα ὡς εχουσιν ἡμωνἑκαστοτε τα πολλα οἱ πλειστοι καθαροτητος

τε και ἁγνειας τα περι τους θεους . "It is most undoubtedly right not easilyto
pollute the names of the gods, using them as we do common names; but to
watchwith purity and holiness all things belonging to the gods."
The Lord will not hold him guiltless, etc. - Whateverthe personhimself may
think or hope, howeverhe may plead in his ownbehalf, and say he intends no
evil, etc.; if he in any of the above ways, or in any other way, takes the name of
God in vain, God will not hold him guiltless - he will accounthim guilty and
punish him for it. Is it necessaryto sayto any truly spiritual mind, that all
such interjections as O God! my God! goodGod! goodHeavens!etc., etc., are
formal positive breaches of this law? How many who pass for Christians are
highly criminal here!
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Exodus 20:7". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/exodus-
20.html. 1832.
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The Biblical Illustrator
Exodus 20:7

reverence is due.
I. We may transgress the commandment in many ways.
1. By perjury.
2. By swearing.
II. It is not enough to avoid the sin of profanity; we are bound to cultivate and
to manifest that reverence for God’s majestyand holiness which lies at the
root of all religion, We have to worship Him. It is the “pure in heart” who see
God, and only when we see Godface to face can we worship Him in spirit and
in truth. (R. W. Dale, D. D.)
On taking God’s name in vain
I. The first expressionto which I refer is, “the name of the Lord thy God,” or
strictly, “the name of Jehovahthy God.” The name of the Lord is not, on the
one hand, the mere articulate sound by which the mouth expresses the idea of
Deity, nor is the phrase, on the other hand, a simple synonym for God. It
holds up God in His specialcharacterof Jehovah, the covenant-making and
covenant-keeping Godof His owndear people. “The name of Jehovah” means
God, knownand served under His revealedaspectofmercy, God appreciated
as the pardoner of sin and giver of the Spirit, the Jehovahor keeperofHis
precious promises to His people. For example, of the antediluvian piety it is

said: “Then beganmen to call upon the name of the Lord”--i.e., it was then
that distinctive recognitionwas made of God’s specialprovision of mercy for
sinners. His name of Jehovahwas receivedas indicating His relation to His
believing people. A name is an expressionof the personalsubstance--an
exhibition of the essentialcharacter. God’s name by which He delights to be
known among men, is Love. His characterof compassionis especially
displayed in His Word, and hence the Psalmistsays:“Thou hast magnified
Thy Word above all Thy name”--that is, of all revelations of God’s character,
all expressions of His being, the written Word is most full and complete. Here
is the way of pardon and acceptanceclearlyportrayed. Another conspicuous
display of God’s character, but only localand temporary in its personal
contact, while universal in its possible application, is in the Lord Jesus Christ;
and so Jesus is in a high sense “the name of Jehovah.” If. The second
expressionto which our attention should be directed is the phrase, “to take in
vain.” The literal rendering is, “Thou shalt not lift up the name of Jehovah
thy God lightly. Taking God’s name in vain is the flippant and thoughtless use
of God’s name. It is the taking up the name in the vacant, purposeless wayin
which we pluck off a leafas we pass along the road--the use of the name, not
only where the purpose is evil, but where there is no defined purpose at all.
Again, there may be not only an absence of evil purpose, but, beyond an
absence ofall purpose, there may even be a purpose of good, but this purpose
may be seized upon in so rash and ill-advised a way that the use of the Divine
name in it is a taking the name in vain, just as Uzzah’s touching the ark of
God, even to stay it upon the cart and prevent its fall, was a sin of profanity,
and calledfor the Divine punishment.
1. In respectto God’s verbal name, we are not to be satisfiedwith our freedom
person or thing “God-forsaken,”orto hail a gift as a “God-send,” when, in
2. In respectto God’s written Word, we are to take it up with reverence both

If you slight that summons, given to you in the gospel, you are taking God’s
name in vain. (H. Crosby, D. D.)
I. The Divine prohibition--
1. Forbids perjury.
2. Forbids hypocrisy--insincere worship.
II. The Divine warning. Being in its very nature the most godless ofsins, God
from His very nature cannot allow it to go unpunished. Did you ever read that
remarkable assertionofthe famous mathematician, Charles Babbage, in the
“Ninth BridgwaterTreatise,”to the effect that the slightestword, though it be
but a whisperedinterjection, vibrating in the air, sets in operation a series of
changes whichundulate to the very outskirts of creation, rising and falling
like an everlasting tide? The whole material universe is a mighty whispering-
gallery, in which the Infinite One is everlastingly hearing every word, every
whisper, breathed by every human being, from the day Adam pronounced his
first vocable in Eden to the day when human time shall be no more. If, then,
the scarcelyaudible rustle of an unconscious aspenleaf sets in inexorable
motion atom after atom--from leaf to tree, from tree to earth, from earth to
star, till the whole material creationresponds in undulation--think you that an
oath, spokenby conscious, responsible man, will ever die away, or go
unpunished? Oh, no! Jehovahwill not hold him guiltless that taketh His name
in vain. (G. D. Boardman.)

and endearing use of God’s name in prayer. Some, while praying, employ
“Father”;but He has, in the same breath, bid us gather around the name
these reverent words, “which art in heaven, hallowedbe Thy name.” And
name that is above every name. (P. B. Davis.)
I. What is required. The holy and reverent use of God’s names, titles,
II. What is forbidden. All profaning or abusing of anything whereby God
makes Himself known. This command is broken two ways--
this command is broken by our not hallowing and glorifying God’s name, by

4. When it is used profanely and wickedly.
Having spokenof the more gross and palpable breaches ofthis command, I
shall now considerother ways how the Lord’s name is abusedand taken in
vain.
1. With respectto His names and titles. They are takenin vain--
2. With respectto His attributes, God’s name is abused--
4. With respectto His Word, men are guilty of profaning the name of God--
it.
III. The reasonannexed. This is, that howeverthe breakers ofthis
so that in effect they hold themselves guiltless.
men.

is a sin--
4. What is the greatevil of this sin, that it is so severelypunished?
answerfor?
reformation of others in this point. ( T. Boston. D. D.)
I. What is meant by the name of God?
II. How is God’s name takenin vain?
1. We take God’s name in vain when we use it lightly or without thinking.
3. But we break this commandment also when we use God’s name profanely.
III. Why should we not take this name in vain?

5. Becauseit is dangerous. (R. Newton, D. D.)
men.
3. The profanation of God’s name tends to weakenand destroythe force and
obligation of every civil government. The profanation of God’s name directly

lives.
ruin. (N. Emmons, D. D.)
Taking God’s name in vain
3. Forswearing;this is a heaven-daring sin: “Ye shall not swearby My name
falsely, neither shalt thou profane the name of thy God.” Perjury is a calling
4. We take God’s name in vain by rash and unlawful vows. (T. Watson.)
I. In relation to public duty.

II. In relation to private speech
III. In relation to Divine worship.
nought!
house of prayer--reverence in attitude, reverence in demeanour, reverence in
worship. (W. J. Woods, B. A.)
On oaths
1. Forthe matter of an oath, assertoryoaths must be of things that are--
Again, promissory oaths must be things just and lawful, possible, profitable,
and in our power, and which to our knowledge are such.
3. Its rise must be edification, that is, God’s glory, our own vindication, or our
neighbour’s good, or the callof a magistrate putting us to it.

required that it sought not only truth to, and in the man’s meaning that
clear.
5. As to the right manner of swearing, these things ought to be noticed--
“Forthe Lord,” etc.
command. (G. Clayton.)
learn them.
3. Labour to possessthy heart and over-awe it with the most serious
considerations and apprehensions of the greatness andmajesty of God. (Bp.
E. Hopkins.)
A proper use to be made of the gift of speech

The Third Commandment shows man at the head of the material creation
with the crowning glory of intelligent speech, and, as a socialbeing, possessing
the powerof speechas the highestinstrument of his socialnature. Godreveals
Himself to him by word, by name, as to a speaking being, making language a
bond of union betweenHim and man. God commands him to use this great
gift in His worship, in honouring Him.
1. The tongue is the glory of man, and the glory of the tongue is to voice the
praises of God. All nature praises Godas it obeys His laws. Manstands at the
head of creationto take up its many notes of praise and give them intelligent
utterance. He stands thus not as a single individual, a greatHigh Priest, but as
a race whose myriad voices are to join and mingle in a vast chorus of
intelligent and harmonious praise. We are to speak of Him, and to Him, with
adoration. He is our Creator, Preserver, Governor, and Judge. We are to
speak of Him, and to Him, with love and praise. Our lips should quiver with
emotion when we speak ofHim who is our Fatherand our Saviour. We are to
speak to Him in His worship, and of Him to eachother, only in such a way as
shall promote His worship in our own hearts and in the hearts of others.
2. The command is in the prohibitory form. Man has broken this law, and is
prone to break it. His voice is silent often when it should be praising God. A
man uses the name of God as an exclamation of surprise at some trivial thing
or assertionof another, or to sustain some unimportant statement of his own.
Sometimes a story is dull, and the story-teller seasons it with a few oaths; or
some joke is without point, and so a curse is used to awakena laugh. Man
calls God to make sport for him. A man has become accustomedto exaggerate
or to speak falsely, and, conscious that others hesitate to believe him, he
continually calls upon the truth-loving God to witness to his lies. Sometimes he
becomes heatedin argument, or angry under contradiction, or in a quarrel,
and he calls upon God to curse him if he is not right, or in his anger he calls
upon God to curse the one who irritates him. Sometimes he so loses controlof
himself that curses pour out of his lips as dense smoke out of a chimney. (F. S.
Schenck.)
No excuse for swearing

The swearertries to excuse himself. “I did not mean it. I was only in fun.”
There are some things not the proper subjects of fun. Surely a man ought not
to make fun of God, or of invoking the wrath of God upon himself or others.
But the swearersays:“It is a relief for me to swear. It cools off my heated
spirits.” Often it is the reverse, adding fuel to the flame, not only to himself,
but to others, especiallythose he curses. But if it is a relief, what is it a relief
of? It is a relief to the storm-cloud to throw out its lightnings, because it is
over-chargedwith electricity. So it is a relief for you to throw out your cursing
because you are over-chargedwith cursing. Your heart is so full of hatred that
when stirred in angerit overflows in curses. You had far better bring such a
heart to God with a strong cry for mercy. Again the swearersays:“I know it
is wrong, but it is a habit I have fallen into to such an extent that I often swear
without knowing it.” Do you not see that habit does not excuse but rather
aggravatesthe offence? No one canbecome wickedat once. Your habit only
shows how often you have sinned, how far you have gone down in this kind of
wickedness. Againthe swearersays:“I may as well sayit as think it.” You
should not think an oath or curse. But it is worse to speak it. The letter of the
law forbids the word, and so checks the evil in the heart, and at any rate
prevents its injuring others. You gaininward control by outward control.
Come toward the spirit of the law, checking the thought by obeying the letter.
You keepyourself also from being a curse. The sweareris a moral blight in a
community, his oath-speaking is a spreading infection, he is himself a curse to
others. (F. S. Schenck.)
Speaking of God
The positive side, underlying the negative, is the requirement that our speech
of God shall fit our thought of God, and our thought of Him shall fit His
name; that our words shall mirror our affection, and our affectionbe a true
reflectionof His beauty and sweetness;that cleansedlips shall reverently utter
the name above every name, which, after all speech, must remain unspoken;
and that we shall feel it to be not the leastwonderful or merciful of His
condescensions, that He is “extolledwith our tongues.” (A. Maclaren, D. D.)
God not to be trifled with

It is enough to make the blood curdle, to think of the name of God bandied
about as a bauble and plaything of fools. This offence cannot go unpunished.
If there be a God, He must vindicate His own majesty and glory. It is the very
spirit and essenceofall evil, the very core of iniquity. If you could see it as it
is, in the nakedenormity of its guilt, you would flee from it as from the very
pestilence of death. You may sport with the whirlwind and trifle with the
storm, you may lay your hand upon the lion’s mane and play with the
leopard’s spots, you may go to the very craterof a burning volcano, and laugh
at the lava which it belches out in thunder; you may trifle with any and
everything; but trifle not with God. Let there be one holy thing upon which
you dare not lay a profane hand, and let that be the name of God. (J. H.
Thornwell, D. D.)
Reverence
To swearby his gods was the most common usage of the heathen; and it grew
out of a worship that of necessitydebasedthe heart of moral reverence.
Unbelief comes oftenerfrom irreverent associationthan intellectualdoubt.
The sneerof a Voltaire has killed more than all his arguments; for, in Paley’s
keenwords, “who can refute a sneer?” The youth who grows in the midst of
profane minds imbibes a scorn of truth before he has searcheda single
doctrine, as the breath of an infected garment may engenderdisease. In this
light you perceive how this old commandment covers the whole ground of our
Christian conduct. So shall we build our piety, as Israelbuilt the Temple;
without, the costliestwork that faith could rear; the walls overlaid with gold,
eachdoor carved with cherubim and palms and open flowers:eachpillar with
its chapiters and wreaths; its vessels, its lamps, its censers ofthe beatengold
of Ophir; a house of God, finished throughout all the parts thereof; but
within, the Holy of Holies, where the unseen God dwells alone behind the veil
of the heart! (E. A. Washburn, D. D.)
Frivolous use of Scripture
Nothing is more easythan to create a laugh by a grotesque associationofsome
frivolity with the grave and solemnwords of Holy Scripture. But surely this is
profanity of the worstkind. By this Book the religious life of men is quickened

and sustained. It contains the highestrevelations of Himself which God has
made to man. It directly addresses the conscienceand the heart, and all the
noblest faculties of our nature, exalting our idea of duty, consoling us in
sorrow, redeeming us from sin and despair, and inspiring us with the hope of
immortal blessedness andglory. Listening to its words, millions have heard
the very voice of God. It is associatedwith the sanctity of many generations of
saints. Such a book cannot be a fit material for the manufacture of jests. For
my ownpart, though I do not accept Dr. Johnson’s well-knownsaying, that “a
man who would make a pun would pick a pocket,” Ishould be disposedto say
that a man who deliberately and consciouslyuses the words of Christ, of
apostles, andof prophets, for mere purposes of merriment, might have
chalkeda caricature on the wall of the Holy of Holies, or scrawleda witticism
on the sepulchre in Joseph’s garden. (R. W. Dale, D. D.)
Irreverence in prayer
An agedminister told me, says a correspondentof the Morning Star, that
when he was a young man, he had, on a certainoccasion, beenpraying in a
family, and in his prayer he had made a very frequent and energetic use of the
terms “GoodGod,” and “GodAlmighty.” At the close ofhis prayer, a little
child, about four years of age, came to his mother and said, “Mother, I don’t
like to hear that minister pray.” “Why?” inquired the mother. “Because,”
replied the child, “he swears so whenhe prays.” This reproof from the child
broke the minister of swearing when he prayed. Prayer is petition, and no one
would use the name of a ruler to whom he was making a petition in as harsh a
manner as many use the name of the greatGod.
Profanity known to God
A coachman, pointing to one of his horses, saidto a traveller, “That horse, sir,
knows when I swearathim.” “Yes,” replied the traveller; “and so does your
Maker.”
Swearerrebuked
Mr. Meikle, a gentlemanof eminent piety, was a surgeonat Carnwath, in
Scotland. He was once calledto attend a gentleman who had been stung in the

face by a waspor bee, and found him very impatient, and swearing, on
accountof his pain, in greatwrath. “Oh, doctor,” said he, “I am in great
torment; can you any way help?” “Do not fear,” replied Mr. M., “allwill be
over in a little while.” Still, however, the gentleman continued to swear, andat
length his attendant determined to reprove him. “I see nothing the matter,”
said he, “only it might have been in a better place.” “Where might it have
been?” askedthe sufferer. “Why, on the tip of your tongue.”
Payment for swearing
“What does Satanpay you for swearing?”askedone gentleman of another.
“He don’t pay me anything,” was the reply. “Wellyou work cheap--to lay
aside the characterofa gentleman; to inflict so much pain on your friends and
civil people; to suffer; and, lastly, to risk your own precious soul, and for
nothing--you certainly do work cheap, very cheapindeed.”
Satanic swearing
A thoughtless, conceitedyoung man was boasting of the number of languages
he knew. In Frenchhe was a complete Parisian;Spanish and Portuguese were
as familiar to him as his old gloves. In Italy he had passedfor a native. Now
and then he popped out an oath, swearing that he thought he knew almost all
languages. An elderly man, who had listened attentively to his address,
suddenly stopped him by asking him if he were at all acquainted with “the
language ofCanaan.” (J. Cope.)
Swearing reproved
A goodold man was once in company with a gentleman, who occasionally
introduced into conversationthe words “devil, deuce,” etc., and who at last
took the name of God in vain. “Stop, sir,” said the old man, “I said nothing
while you only used freedoms with the name of your own master, but I insist
upon it that you shall use no freedoms with the name of mine.”
A wise prohibition
It is interesting to know that when St. Paul’s Cathedral was in building, Sir
Christopher Wren, the architect, causeda printed notice to be affixed to the

scaffolding, threatening with instant dismissalany workman guilty of
swearing within those sacredprecincts.
Profanity subjects the soul to Satan
In ancient feudal times, when a man paid a small “peppercornrent” to the
landlord, it was in tokenof 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
“peppercornsubmission” 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, evendeath, in his
service. Suchare “profane expressions.” Theyare tokens of submission to
Satan, and the prince of darkness does not scruple to make the utterers testify
their allegiance wheneverit 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, exceptby sincere
repentance.
Profanity
The perniciousness ofprofanity is its vulgarizing names that should never be
uttered save with reverence and awe. The old monks, in their cloisteredwork
on sacredmanuscripts, wiped the pen and breathed an invocation before
writing the name of the MostHigh. A great dealof the religious apathy of our
day is the natural recoilof the heart from language aboutDeity and sacred
things which shocks the sensibilities and makes piety seemakin to blasphemy.
Reverence forGod’s name
That greatand goodman, the Hon. Robert Boyle, a nobleman, a statesman,
and an author, during his lifetime, before he ever said the name of God,
always made a hush, a pause!
A signal light
I once knew a sweetlittle girl calledMary. Her papa was the captain of a big
ship, and sometimes the went with him to sea, and it was on one of these trips

that the incident, of which I am going to tell you, happened. One day she sat
on a coil of rope, watching old Jim cleanthe signal lamps. “Whatare you
doing?” she asked. “Iam trimming the signal lamps, miss,” said old Jim.
“What are they for?” askedMary. “To keepother ships from running into us,
miss; if we do not hang out our lights, we might be wrecked.” Marywatched
him for some time, and then she ran awayand seemedto forgetall about the
signallights; but she did, not, as was afterwards shown. The next day she
came to watch old Jim trim the lamps, and after he had seatedher on the coil
of rope, he turned to do his work. Just then the wind carried awayone of his
cloths, and old Jim began to swearawfully. Mary slipped from her place and
ran into the cabin; but she sooncame back, and put a folded paper into his
hand. Old Jim opened it, and there, printed in large letters--forMary was too
young to write--were these words:“Thou shalt not take the name of the Lord
thy God in vain, for the Lord will not hold him guiltless that takethHis name
in vain.” The old man lookedinto her face, and asked:“What is this, Miss
Mary?” “It is a signallight, please. I saw that a bad ship was running against
you because youdid not have your signallights hung out, so I thought you had
forgottenit,” said Mary. Old Jim bowedhis head and wept like a little child.
At last he said: “You are right, missy. I had forgottenit. My mother taught
me that very commandment when I was no biggerthan you; and for the
future I will hang out my signal lights, for I might be quite wreckedby that
bad ship, as you call these oaths.” Old Jim has a large Bible now, which Mary
gave him, and on the coverhe has painted: “Signallights for souls bound for
heaven.” (GreatThoughts.)
Clothed with cursing
I remember, some time since, hearing of a rich man who had a large
plantation. He was the most terribly profane man that had everbeen known
in the neighbourhood. He could hardly speak a word on any subjectwithout
mingling it with oaths. It was perfectly shocking to hear him speak. At length
he was seizedwith a stroke of something like paralysis. This left him in good
health, only he had lost the use of his limbs. And the remarkable thing about it
was, that the powerof speechwas takenawayfrom him, exceptthat he could
still swear. Profane words were all that he could utter. He used to be carried
about his plantation by his servants in a sort of hand-carriage, and the only

words that ever felt from his lips were dreadful oaths and curses. How awful
this must have been! What a terrible illustration it affords of that passageof
Scripture in which God says that because the wicked“love cursing it shall
come into their bones like oil, and they shall clothe themselves with cursing
like a garment!” (Psalms 109:17-19)Surely this man was so clothed. A
dreadful garment it must have been to wear!
A just reproof
As the Rev. Dr. Gifford was one day showing the British Museum to some
strangers, he was much shockedby the profane language of a young
gentleman belonging to the party. Taking down an ancient copy of the
Septuagint, he showedit to the youth, who, on seeing it, exclaimed, “Oh! I can
read this.” “Then,” saidthe doctors “readthat passage,” pointing to the Third
Commandment.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "Exodus 20:7". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/exodus-20.html. 1905-
1909. New York.
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The Biblical Illustrator
Exodus 20:7

reverence is due.
I. We may transgress the commandment in many ways.
1. By perjury.
2. By swearing.
II. It is not enough to avoid the sin of profanity; we are bound to cultivate and
to manifest that reverence for God’s majestyand holiness which lies at the
root of all religion, We have to worship Him. It is the “pure in heart” who see
God, and only when we see Godface to face can we worship Him in spirit and
in truth. (R. W. Dale, D. D.)
On taking God’s name in vain
I. The first expressionto which I refer is, “the name of the Lord thy God,” or
strictly, “the name of Jehovahthy God.” The name of the Lord is not, on the

one hand, the mere articulate sound by which the mouth expresses the idea of
Deity, nor is the phrase, on the other hand, a simple synonym for God. It
holds up God in His specialcharacterof Jehovah, the covenant-making and
covenant-keeping Godof His owndear people. “The name of Jehovah” means
God, knownand served under His revealedaspectofmercy, God appreciated
as the pardoner of sin and giver of the Spirit, the Jehovahor keeperofHis
precious promises to His people. For example, of the antediluvian piety it is
said: “Then beganmen to call upon the name of the Lord”--i.e., it was then
that distinctive recognitionwas made of God’s specialprovision of mercy for
sinners. His name of Jehovahwas receivedas indicating His relation to His
believing people. A name is an expressionof the personalsubstance--an
exhibition of the essentialcharacter. God’s name by which He delights to be
known among men, is Love. His characterof compassionis especially
displayed in His Word, and hence the Psalmistsays:“Thou hast magnified
Thy Word above all Thy name”--that is, of all revelations of God’s character,
all expressions of His being, the written Word is most full and complete. Here
is the way of pardon and acceptanceclearlyportrayed. Another conspicuous
display of God’s character, but only localand temporary in its personal
contact, while universal in its possible application, is in the Lord Jesus Christ;
and so Jesus is in a high sense “the name of Jehovah.” If. The second
expressionto which our attention should be directed is the phrase, “to take in
vain.” The literal rendering is, “Thou shalt not lift up the name of Jehovah
thy God lightly. Taking God’s name in vain is the flippant and thoughtless use
of God’s name. It is the taking up the name in the vacant, purposeless wayin
which we pluck off a leafas we pass along the road--the use of the name, not
only where the purpose is evil, but where there is no defined purpose at all.
Again, there may be not only an absence of evil purpose, but, beyond an
absence ofall purpose, there may even be a purpose of good, but this purpose
may be seized upon in so rash and ill-advised a way that the use of the Divine
name in it is a taking the name in vain, just as Uzzah’s touching the ark of
God, even to stay it upon the cart and prevent its fall, was a sin of profanity,
and calledfor the Divine punishment.
1. In respectto God’s verbal name, we are not to be satisfiedwith our freedom

person or thing “God-forsaken,”orto hail a gift as a “God-send,” when, in
2. In respectto God’s written Word, we are to take it up with reverence both
If you slight that summons, given to you in the gospel, you are taking God’s
name in vain. (H. Crosby, D. D.)
I. The Divine prohibition--
1. Forbids perjury.
2. Forbids hypocrisy--insincere worship.
II. The Divine warning. Being in its very nature the most godless ofsins, God
from His very nature cannot allow it to go unpunished. Did you ever read that
remarkable assertionofthe famous mathematician, Charles Babbage, in the
“Ninth BridgwaterTreatise,”to the effect that the slightestword, though it be
but a whisperedinterjection, vibrating in the air, sets in operation a series of
changes whichundulate to the very outskirts of creation, rising and falling
like an everlasting tide? The whole material universe is a mighty whispering-
gallery, in which the Infinite One is everlastingly hearing every word, every
whisper, breathed by every human being, from the day Adam pronounced his
first vocable in Eden to the day when human time shall be no more. If, then,

the scarcelyaudible rustle of an unconscious aspenleaf sets in inexorable
motion atom after atom--from leaf to tree, from tree to earth, from earth to
star, till the whole material creationresponds in undulation--think you that an
oath, spokenby conscious, responsible man, will ever die away, or go
unpunished? Oh, no! Jehovahwill not hold him guiltless that taketh His name
in vain. (G. D. Boardman.)
and endearing use of God’s name in prayer. Some, while praying, employ
“Father”;but He has, in the same breath, bid us gather around the name
these reverent words, “which art in heaven, hallowedbe Thy name.” And
name that is above every name. (P. B. Davis.)
I. What is required. The holy and reverent use of God’s names, titles,

II. What is forbidden. All profaning or abusing of anything whereby God
makes Himself known. This command is broken two ways--
this command is broken by our not hallowing and glorifying God’s name, by
4. When it is used profanely and wickedly.
Having spokenof the more gross and palpable breaches ofthis command, I
shall now considerother ways how the Lord’s name is abusedand taken in
vain.
1. With respectto His names and titles. They are takenin vain--
2. With respectto His attributes, God’s name is abused--
4. With respectto His Word, men are guilty of profaning the name of God--
it.

III. The reasonannexed. This is, that howeverthe breakers ofthis
so that in effect they hold themselves guiltless.
men.
is a sin--
4. What is the greatevil of this sin, that it is so severelypunished?
answerfor?
reformation of others in this point. ( T. Boston. D. D.)
I. What is meant by the name of God?
II. How is God’s name takenin vain?
1. We take God’s name in vain when we use it lightly or without thinking.
3. But we break this commandment also when we use God’s name profanely.

III. Why should we not take this name in vain?
5. Becauseit is dangerous. (R. Newton, D. D.)
men.
3. The profanation of God’s name tends to weakenand destroythe force and
obligation of every civil government. The profanation of God’s name directly

lives.
ruin. (N. Emmons, D. D.)
Taking God’s name in vain
3. Forswearing;this is a heaven-daring sin: “Ye shall not swearby My name
falsely, neither shalt thou profane the name of thy God.” Perjury is a calling
4. We take God’s name in vain by rash and unlawful vows. (T. Watson.)
I. In relation to public duty.

II. In relation to private speech
III. In relation to Divine worship.
nought!
house of prayer--reverence in attitude, reverence in demeanour, reverence in
worship. (W. J. Woods, B. A.)
On oaths
1. Forthe matter of an oath, assertoryoaths must be of things that are--

Again, promissory oaths must be things just and lawful, possible, profitable,
and in our power, and which to our knowledge are such.
3. Its rise must be edification, that is, God’s glory, our own vindication, or our
neighbour’s good, or the callof a magistrate putting us to it.
required that it sought not only truth to, and in the man’s meaning that
clear.
5. As to the right manner of swearing, these things ought to be noticed--
“Forthe Lord,” etc.
command. (G. Clayton.)
learn them.

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