(7) Thou shalt not take the name of the Lord thy God in vain.—The Hebrew is ambiguous, as is to some extent the English translation. Most modern critics regard the phrase used as forbidding false swearing only; but some think that it forbids also “profane” or “vain swearing.” Our Lord’s comment in the Sermon on the Mount favours the view that false swearing alone was actually forbidden by the Law, since He proceeds to condemn profane swearing on His own authority: “But I say unto you” (Matthew 5:34). False swearing is among the greatest insults that man can offer to God, and, as being such, is naturally forbidden in the first table, which teaches us our duty to God. It is also destructive of civil society; and hence it is again forbidden in the second table (Exodus 20:16), which defines our duties to our neighbour. The laws of all organised States necessarily forbid it, and generally under a very severe penalty. The Jewish Law condemned the false witness to suffer the punishment which his evidence was calculated to inflict (Deuteronomy 19:19). The Egyptians visited perjury with death or mutilation. The Greeks were content to punish it with a heavy fine, and ultimately with the loss of civil rights. The Romans, in the more ancient times, inflicted the death penalty. It was generally believed, alike in Egypt, in Greece, and in Rome, that the anger of the gods was especially provoked by this crime, and that a Divine Nemesis pursued those who committed it, and made them suffer for their sin, either in their own person or in that of their posterity.

The Lord will not hold him guiltless.—Punishment will assuredly overtake the perjured man, if not in this life, then in another. Jehovah will vindicate His own honour.

Exodus 20:7. The third commandment is concerning the manner of our worship: where we have, 1st, A strict prohibition. Thou shalt not take the name of the Lord thy God in vain — Supposing that, having taken Jehovah for their God, they would make mention of his name, this command gives a caution not to mention it in vain, and it is still as needful as ever. We take God’s name in vain, 1st, By hypocrisy, making profession of God’s name, but not living up to that profession. 2d, By covenant-breaking. If we make promises to God, and perform not to the Lord our vows, we take his name in vain. 3d, By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, to no good purpose, or to no good. 4th, By false swearing, which some think is chiefly intended in the letter of the commandment. 5th, By using the name of God lightly and carelessly. The profanation of the form of devotion is forbidden, as well as the profanation of the forms of swearing; as also, the profanation of any of those things whereby God makes himself known. For the Lord will not hold him guiltless — Magistrates, that punish other offences, may not think themselves concerned to take notice of this; but God, who is jealous for his honour, will not connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it; to obviate which suggestion, the threatening is thus expressed, God will not hold him guiltless. But more is implied, that God will himself be the avenger of those that take his name in vain; and they will find it a fearful thing to fall into the hands of the living God.

20:3-11 The first four of the ten commandments, commonly called the FIRST table, tell our duty to God. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his God. The first commandment concerns the object of worship, JEHOVAH, and him only. The worship of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the glory of God. The second commandment refers to the worship we are to render to the Lord our God. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to worship any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the worship of God. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to God, all profane cursing, is a horrid breach of this command. It matters not whether the word of God, or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The Lord will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, Remember, shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of God, and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. Christ allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, Mr 2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the Lord. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest from worldly labour, and a rest in the service of God. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, "Thou shalt not swear falsely by the name of Jehovah thy God." The Hebrew word which answers to "in vain" may be rendered either way. The two abuses of the sacred name seem to be distinguished in Leviticus 19:12 (see Matthew 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God's name "in vain" besets people in their common conversation with each other.4, 5. Thou shalt not make … any graven image … thou shalt not bow down thyself to them—that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worship. Or, not carry, or not take, or lift up, to wit, in or into thy mouth, as the phrase is more fully expressed, Job 4:2; Psalm 16:4 50:16. So men are said to take up a proverb, or a lamentation, Isaiah 14:4 Ezekiel 26:17. The name of the Lord; not only the proper name of the Lord, but any of his attributes, ordinances, and works, by which God hath made himself known. In vain; or unto vanity, or vainly. Either,

1. Falsely, or in a false oath; thou shalt not swear falsely by the name of the Lord, or not lift up the name of God into thy mouth in an oath to the confirmation of a lie. Or,

2. In vain, as we render it, and as the word schave is frequently used, as Job 7:3 15:31 Psalm 60:11 89:47 Isaiah 1:13. You shall not use the name of God, either in oaths or in common discourse, lightly, rashly, irreverently, or unnecessarily, or without weighty or sufficient cause. Which being a duty enjoined not only in many places of sacred Scripture, but also in the apocryphal /APC Sir 23:15-17, and even by heathen authors, as Plato in his Book of Laws, and it being evident by the light of nature to man’s reason, it were strange if it were not here understood; especially considering that it is most reasonable to take these short laws in the most comprehensive sense, such as this, not the former, is; for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely, but this latter doth not include the former. Besides, the former exposition restrains the words to swearing, whereas the words are more general, and speak of any taking God’s name into their mouths, either by oaths or any other way. And it becomes not us to set limits to God’s words where God hath set none. It is also here to be observed, as well as in the other commands, that when this sin is forbidden, the contrary duty is commanded, to wit, to use the name of God, both in swearing and otherwise, holily, cautiously, and reverently.

Guiltless, or, innocent, i.e. free from guilt, and the punishment of it: the meaning is, the Lord will look upon him as a guilty person, and will severely punish him. And so this or the like phrase is used 1 Kings 2:9. And it is a common figure, called meiosis, where more is understood than is expressed, as 1 Samuel 12:21 Psalm 25:3 Proverbs 10:2. And this reason is here added, because sinners of this sort are usually held innocent by men, either because they cannot discover their fault when they forswear themselves, or because they take no care to punish the abusers of God’s name by vain and customary oaths, curses, or blasphemies: q.d. Though men spare them, I will assuredly punish them.

Thou shall not take the name of the Lord God in vain,.... Make use of the name Lord or God, or any other name and epithet of the divine Being, in a light and trifling way, without any show of reverence of him, and affection to him; whereas the name of God ought never to be mentioned but in a grave and serious manner, and with an awe of the greatness of his majesty upon the mind. The Targums of Onkelos and Jonathan restrain this to swearing by the name of the Lord; and so the Jewish writers generally interpret it either of swearing lightly, rashly, or falsely; and to this it may very well be extended, though not limited; and so forbids, as all profane oaths; imprecations, and curses by the name of God, which the mouths of wicked men are full of, so swearing by it in matters trivial, and of no importance; for swearing even by the name of the Lord ought not to be used but in matters of moment and consequence, for the confirmation of a thing, and putting an end to strife, and where a matter cannot be determined and decided without an appeal to God. And great care should be taken that a man swears to that which is true, and not false; for false swearing, or perjury, is a very grievous sin, and as it is strictly forbidden, it is severely punished by the Lord, as follows; see Leviticus 19:12, this is the third command, and the reason enforcing it follows:

for the Lord will not hold him guiltless that taketh his name is vain; will not look upon him as an innocent person, and treat him as such; will not acquit and discharge him as just and righteous; but on the contrary will consider him as a guilty person, a profaner of his name, and a transgressor of his law, and will condemn and punish him, if not in this world, yet in the world to come; and so the Targum of Jonathan, by way of explanation, adds,"in the day of the great judgment;''see Malachi 3:5.

Thou shalt not take the name of the LORD thy God in {f} vain; for the LORD will not hold him guiltless that taketh his name in vain.

(f) Either by swearing falsely or rashly by his Name, or by condemning it.