From The Berean Exodus 20:7 (7) Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. King James Version This commandment, like the second, includes a warning within it. What does He mean by not hold him guiltless? Sometimes God deliberately understates a warning as a subtle form of emphasis, which ultimately magnifies its meaning. The penalty for taking Gods name in vain is death! It is helpful to define four words used in this command: » Take: Several Hebrew words are translated into the English word take, but this one means lift up, bear, carry, use, appropriate. » Name: The Hebrew root denotes something high or elevated, a monument implying majesty or excellence. It is an outstanding mark, sign, or reputation. Thus name is a word by which a person, place, or thing is distinctively known. A name identifies, signifies, and specifies. » Vain: The underlying Hebrew word suggests emptiness, futility, and/or falsehood. It implies lacking in reality, value, or truth. Its single-word synonyms—depending upon the context—are futile, worthless, profane, foolish, reproachful, curse, blaspheme, purposeless, useless, inconsequential, unsubstantial, and vaporous. » Guiltless: This word indicates free, clear, innocent, clean, blameless, unpunished. This commandment has nothing to do with the proper pronunciation of Gods name, which no one knows for certain how to say anyway. It also has nothing to do with superstition or magic. This commandments application is much broader, deeper, and more dignified than that. This commandment is certainly against common swearing, including the use of euphemisms so common in this Protestant society, examples of which are gee, gosh, golly, cheese and rice, got all muddy, jiminy cricket, and doggone. However, it also includes the light or disrespectful use of any of Gods attributes or character traits. More directly than any other, the third commandment teaches how much God is to be a part of our every word, deed, and attitude. It pays dividends in insight and understanding to take notice of biblical names. In biblical thought, a name is not merely a label of identification but also an expression of the bearers essential nature. It includes its bearers reputation, character, and distinctiveness from others. For example, in all probability Adam named the beasts based on his observations of the distinctiveness of their natures. Similarly, to know the name of God is to know God as He has revealed Himself, that is, to know some of His nature. This same thought is true of many biblical characters, providing insight into understanding them within the events recorded about them. To illustrate, Jacob supplants his brother Esau twice. A supplanter is one who by skill, deceit, or force takes the place of another. When this happens the second time, Esau says, Is he not rightly named Jacob? (Genesis 27:36). Regarding the birthright and blessing, Jacob takes Esaus place using his supplanting nature. Another clear example occurs when Abigail pleads with David for Nabals life: As his name is, so is he: Nabal is his name, and folly is with him! (I Samuel 25:25). Nabal means a dolt, a vile person. Thus, the Bible shows that a name tends to exercise constraint on a person to conform to its nature. In Hebrew thought, then, a name is inextricably bound with the named things existence. Nothing exists unless it has a name, and its essence is concentrated in its name. Hence, creation is not complete until Adam names all the creatures. To cut off a persons name is to end the bearers existence, or to change a persons name is to indicate a shift in his character and standing before God. To speak or act in anothers name is to act as that persons agent and to participate in his authority. To be called by anothers name implies that persons ownership, and one bearing that name falls under the authority and protection of the one whose name is called upon. The third commandment sets the standard of the spiritual cleanliness in a person using the name of God because it is so weighty. It must be used or borne in truth, without hypocrisy or vanity but in purity of conduct. A person is better off being sincerely wrong than being a professing Christian and denying Gods name by the conduct of his life. Consider that to help us to know David, the Bible shows him as shepherd, warrior, king, prophet, poet, husband, father, musician, sinner, and penitent—each part of a rich and varied nature. Yet, God is manifold times greater than David! The Bible reveals Him, His nature, in a similar way, by adding names to aid us in identifying His many glorious characteristics. God names Himself what He is, just as He names people what they are. Thus, Jacob is at first a supplanter, yet when he changes, God names him more appropriately for his new life. Israel is one who prevails with God. Herbert Lockyers book, All the Divine Names and Titles, lists 364 names and titles for Jesus Christ alone. Through His names and titles, God has chosen to reveal a great deal about His attributes, offices, authority, prerogatives, and will. Each name designates some distinct virtue or characteristic of Gods nature. Thus, God has made known the glory of His nature through His names. They are not to be abused. — John W. Ritenbaugh
Posted on: Sat, 23 Aug 2014 11:08:54 +0000
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