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.

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 appealed to 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 לשוא 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 καλον επι ηδευμα, θεων ονοματα μη χραινειν ῥᾳδιως, εχοντα ὡς εχουσιν ἡμων ἑκαστοτε τα πολλα οἱ πλειστοι καθαροτητος τε και ἁγνειας τα περι τους θεους. "It is most undoubtedly right not easily to pollute the names of the gods, using them as we do common names; but to watch with purity and holiness all things belonging to the gods."

The Lord will not hold him guiltless, etc. - Whatever the person himself may think or hope, however he may plead in his own behalf, 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 account him guilty and punish him for it. Is it necessary to say to any truly spiritual mind, that all such interjections as O God! my God! good God! good Heavens! etc., etc., are formal positive breaches of this law? How many who pass for Christians are highly criminal here!

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

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

The Third Word, "Thou shalt not take the name of Jehovah thy God in vain," is closely connected with the former two. Although there is no God beside Jehovah, the absolute One, and His divine essence cannot be seen or conceived of under any form, He had made known the glory of His nature in His name (Exodus 3:14., Exodus 6:2), and this was not to be abused by His people. שׁם נשׁא does not mean to utter the name (נשׁא never has this meaning), but in all the passages in which it has been so rendered it retains its proper meaning, "to take up, life up, raise;" e.g., to take up or raise (begin) a proverb (Numbers 23:7; Job 27:1), to lift up a song (Psalm 81:3), or a prayer (Isaiah 37:4). And it is evident from the parallel in Psalm 24:4, "to lift up his soul to vanity," that it does not mean "to utter" here. שׁוא does not signify a lie (שׁקר), but according to its etymon שׁאה, to be waste, it denotes that which is waste and disorder, hence that which is empty, vain, and nugatory, for which there is no occasion. The word prohibits all employment of the name of God for vain and unworthy objects, and includes not only false swearing, which is condemned in Leviticus 19:12 as a profanation of the name of Jehovah, but trivial swearing in the ordinary intercourse of life, and every use of the name of God in the service of untruth and lying, for imprecation, witchcraft, or conjuring; whereas the true employment of the name of God is confined to "invocation, prayer, praise, and thanksgiving," which proceeds from a pure, believing heart. The natural heart is very liable to transgress this command, and therefore it is solemnly enforced by the threat, "for Jehovah will not hold him guiltless" (leave him unpunished), etc.

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.

20:7 The third commandment is concerning the manner of our worship; Where we have, [1.] 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, First, By hypocrisy, making profession of God's name, but not living up to that profession. Secondly, By covenant breaking. If we make promises to God, and perform not to the Lord our vows, we take his name in vain. Thirdly, 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, but to no purpose, or to no good purpose. Fourthly, By false - swearing, which some think is chiefly intended in the letter of the commandment. Fifthly, 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.