Deuteronomy 5:11 You shall not take the name of the LORD your God in vain: for the LORD will not hold him guiltless that takes his name in vain. I. THE NATURE OF THIS SIN may be advantageously unfolded by considering it as it respects the name and the works of God. The name of God is profaned, that is, treated with irreverence — 1. In perjury or false swearing. 2. When the name of God is used in any light, irreverent manner, the same sin is committed. 3. We are guilty of this sin also when we invoke the name of God lightly and irreverently in prayer, or without that seriousness, humility, and religious awe which are indispensable to the acceptable performance of this duty. 4. A still more heinous transgression of the same nature is using the name of God irreverently in the solemn act of dedicating the soul to Him in the covenant of grace. 5. As this sin respects the works of God, or, in other words, whatever He has done, declared, or instituted, the profaneness, whenever it exists, is exactly the same in its nature, but different in the mode of its existence. In all instances included under that head, it is directed against God immediately; but mediately in those now referred to; the irreverence being pointed immediately against the works themselves, and through them against their author. God is often treated with irreverence — (1) In the works of creation and providence. The works of creation and providence are merely manifestations of their Author. In all of them His character is more or less visible; His wisdom, power, and goodness; His omniscience and immutability. Whenever we complain, murmur, or ridicule them, the ridicule is not against the works themselves, but their Author. (2) The same irreverence is abundantly exercised towards the Word of God. The Scriptures are not infrequently made the object or the means of sport and jesting. The same irreverence is exercised when the Scriptures are neglected. The same irreverence is exercised towards the Scriptures when we do not duly respect their authority. Of the same nature is the contempt, obloquy, and ridicule often east upon the Scriptures. (3) This irreverence is, perhaps, not less exercised towards the institutions or ordinances of God. II. THE GUILT OF THIS SIN is evident — 1. From the tenour of the command. 2. This sin is an immediate attack on God Himself, and is therefore peculiarly guilty. 3. Profaneness is in most instances a violation of peculiarly clear and peculiarly solemn inducements to our duty. 4. Profaneness is a sin to which there is scarcely any temptation. 5. Profaneness is among the most distinguished means of corrupting our fellow men. 6. Profaneness prevents or destroys all reverence towards God, together with all those religious exercises, and their happy consequences, of which it is the source. III. THE DANGER OF THIS SIN. 1. Profaneness is eminently the source of corruption to the whole character. Almost all moral attributes and employments operate mutually as causes and effects. Thus irreverence of thought generates profaneness of expression, and profaneness of expression, in its turn, generates irreverence of thoughts. Thus, universally, the mind moves the tongue, and the tongue, again, in its turn, moves the mind. The person who speaks evil will always think evil. 2. Profaneness is a sin which is rapidly progressive. Every act of profaning the name, perfections, works, words, and worship of God, is obviously a presumptuous attack upon this glorious Being. The sinner, having once dared so far, becomes easily more daring; and passes rapidly from one state of wickedness to another, until he becomes finally hardened in rebellion against his Maker. That most necessary fear of God, which is the great restraint upon sinful men, is speedily lost. The sinner is then left without a check upon his wickedness. At the same time the tongue is a most convenient instrument of iniquity, always ready for easy use. We cannot always sin with the hands, and are not always sufficiently gratified by mere sins of thought. The sins of the tongue are perpetrated alike with ease and delight every day, and in every place, where even a solitary individual can be found to listen. Hence transgressions of this kind are multiplied wonderfully. 3. Profaneness, particularly that of the tongue, naturally introduces men to evil companions, and shuts them out from the enjoyment of those who are virtuous. 4. Profaneness exposes men to the terrible denunciation of the text. 1. These observations exhibit in a strong light the depravity of the human heart. 2. These observations teach us the goodness of God in alarming mankind concerning this sin in so solemn a manner. 3. Let me warn all those who hear me to shun profaneness. (1) To this end, fix in your minds a solemn and controlling sense of the evil and danger of this sin. Feel that you will gain nothing here, and lose everything hereafter. (2) Under the influence of these views, keep the evil always at a great distance. Mark the men who are profane; and avoid their company as you would avoid the plague. (3) Carefully avoid mentioning His great name on any except solemn occasions; and in any manner which is not strictly reverential. 4. Let me solemnly admonish the profane persons in this assembly of their guilt and danger. (T. Dwight, D. D.) Parallel Verses KJV: 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. |
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