There are many ways in which God’s name can be taken in vain: in
thought, word, or deed. Blasphemy, profanity, swearing and cursing are the
four major explicit means of violating this Commandment. Lightness or
frivolity concerning God’s name is also forbidden, as is hypocrisy in religious
profession. Demeaning God’s Word is also necessarily included in this
prohibition, as is invoking his name in prayer when praying in either self–will
or in a manner inconsistent with his nature and character (Matt. 6:9). See
Question 101.
There are several common ways in which God’s name is taken in vain:
first, blasphemy, railing or reviling is willful, injurious speech against the
majesty of God (Matt. 12:24–32; Rom. 2:21–24).
Second, profanity, which presupposes God’s name. Profanity specifically
refers to the irreverent use of God’s name or religious objects. The term
derives from pro, “before,” and fanum, “temple, shrine, sanctuary,” and thus
before [or outside] the temple [abode of the “god”] and hence “common,
secular, outside the realm of God.” God, however, is the God of all created
reality, omnipresent, immense and immanent. There is nothing apart from
him, nothing secular, common or profane. Thus, to profane anything
associated with God is to take his name in vain (Matt. 5:33–37).
Third, swearing an oath. Swearing may refer to coarse language in
general, but it refers specifically to an oath which invokes or refers to the
name of God or some religious object as a means of enforcing one’s veracity
or determination. Swearing an oath may be either righteous and legitimate or
sinful, i.e., taking God’s name in vain (1 Sam. 14:44; 1 Kgs. 17:1; Matt. 5:33–
37). A Christian is to be taken at his word, and therefore is not to swear by
anything or anyone (Matt. 5:33–37).
Fourth, cursing, which may refer to coarse language in general, but it
technically refers to calling down the wrath or judgment of God upon an
enemy or evil–doer. Cursing may be either legitimate or sinful (Lev. 24:11;
Numb. 23:8; Dt. 27:15–25; Josh. 6:26; 1 Sam. 17:43; 2 Kgs. 2:23–24; 2 Tim.
4:14).
Cursing is the most useless and senseless of sins. Unlike idolatry, it is
transparently irreligious and immediately reveals the hypocrite. Unlike
murder, there is not even the possible momentary satisfaction of revenge.
Unlike lying or stealing, it brings not even temporary advantage. Unlike
immorality, it brings no momentary pleasure whatsoever, nor does it satisfy
any lust. Unlike covetousness, which is necessarily thoughtful, it is irrational
and unthinking. Why, then, is cursing so prevalent? Mankind, created in the
image of God, has the gift of speech to praise God and communicate with one
another. Blasphemy, cursing or swearing is the awful expression of depraved
sinners who are spiritually impotent to create, and can only articulate the
frustration of their perverted “god–complex” by vocalizing their hatred and
disdain for both God and man in wicked and destructive terms. Words
become weapons, oaths become frustrated incantations and cursing becomes a
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perverted theology of self–destruction. The very gift of speech, meant to
declare God’s truth and make society coherent, rather profanes God’s name,
perverts the truth and fragments society (Rom. 3:13–14).
A civil or religious oath is an acknowledgement that God is the all–
encompassing, living reality, that he is morally self–consistent, immanent and
will infallibly bring men into judgment. It further acknowledges his Lordship
and rule over all human and religious government, and the validity and
priority of his Law. Thus, oaths are to be taken seriously and perjury is a
serious offence to both God and man. A civil oath without God’s Law–order
is, however, meaningless, as witnessed daily in the modern civil courts.
Is it lawful to take a civil or religious oath? Some maintain that all such
oaths—a political oath of office, testifying under oath in legal matters,
religious oaths or vows—are forbidden by our Lord (Matt. 5:33–37). The
oaths forbidden by the Lord were either needless or distorted personal oaths.
Something religious was invoked to give them force. The believer, our Lord
taught, ought to be taken at his word [“Yes” or “No”] without such oaths.
Further, it must be noted that Scripture records proper oaths in a positive way.
A vow or oath is a serious matter and is not to be taken lightly (Eccl. 5:1–6).
God blesses the person who gives an oath and remains faithful to his word,
despite personal loss (Psa. 15:4). Many biblical personalities gave their oaths
under suitable circumstances: e.g., Abraham and Eliezer (Gen. 24:2–9), Jacob
(Gen. 28:18–22; 31:44–55) and Ruth (Ruth 1:17). Paul called upon God to be
his witness (Rom. 1:9; 9:1; 2 Cor. 1:23; Gal. 1:20; Phil. 1:8), an angel takes an
oath (Rev. 10:5–6), our Lord himself testified under oath (Matt. 26:59–64)
and God himself gave his oath to strengthen his promise (Isa. 45:22–23; Heb.
6:13–18). Do we take God’s name in vain by lip or by life?
Quest.
