Is taking the Lord's name in vain a sin?

Thus you now understand what it is to take God’s name in vain, that is (to recapitulate briefly), either simply for purposes of falsehood, and to allege God’s name for something that is not so, or to curse, swear, conjure, and, in short, to practise whatever wickedness one may. … Hence it is a natural inference, since using the holy name for falsehood or wickedness is here forbidden, that we are, on the other hand, commanded to employ it for truth and for all good, as when one swears truly where there is need and it is demanded.

Martin Luther, Luther's Large Catechism 8.4

Thou shalt not take the name of the Lord, thy God, in vain. … If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing God’s name? answer briefly thus: It is misusing God’s name when we call upon the Lord God, no matter in what way, for purposes of falsehood or wrong of any kind.

Martin Luther, Luther's Large Catechism 8.3

Thou shalt not take the name. There is a manifest synecdoche in this Commandment; for in order that God may procure for His name its due reverence, He forbids its being taken in vain, especially in oaths. Whence we infer on the other hand an affirmative commandment, that every oath should be a testimony of true piety, whereby the majesty of God Himself should obtain its proper glory. Moreover, it is clear that not only when we swear by God, His name is to be reverently honored, but whenever mention of it is made.

John Calvin, Harmony of the Law, Vol. 2 3.1.1

That the thing here commanded relates to the worship of God, and the reverence due to his name, and not to the equity which men are to cultivate towards each other, is apparent from this, that afterwards, in the Second Table, there is a condemnation of the perjury and false testimony by which human society is injured, and that the repetition would be superfluous, if, in this Commandment, the duty of charity were handled. Moreover, this is necessary even for distinction, because, as was observed, God has, for good reason, divided his Law into two tables. The inference then is, that God here vindicates his own right, and defends his sacred name, but does not teach the duties which men owe to men.

John Calvin, Institutes of the Christian Religion II.8

The purport of this Commandment is, that the majesty of the name of God is to be held sacred. In sum, therefore, it means, that we must not profane it by using it irreverently or contemptuously.

John Calvin, Institutes of the Christian Religion II.8

The third commandment forbiddeth all profaning or abusing of anything whereby God maketh himself known.

Westminster Assembly, Westminster Shorter Catechism 55

Q. 112. What is required in the third commandment? A. The third commandment requires, that the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently used in thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.

Westminster Assembly, Westminster Larger Catechism 112

The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, word and works.

Westminster Assembly, Westminster Shorter Catechism 54

A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god ); this command gives a needful caution not to mention it in vain, and it is still as needful as ever.

Matthew Henry, Commentary on Exodus 20.1

It is agreed on all hands that it forbids perjury, forswearing, and the violation of oaths and vows, v. 33 . This was said to them of old time, and is the true intent and meaning of the third commandment. Thou shalt not use, or take up, the name of God (as we do by an oath) in vain, or unto vanity, or a lie.

Matthew Henry, Commentary on Matthew 5.7

Profane the name - By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly.

John Wesley, Notes on the Bible 30.19

They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare Pr 30:9, with Ex 20:7).

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible James 2

The command not to misuse the name of God, includes false swearing, which is the greatest indignity which can be offered to God. And as the command, “Thou shalt do no murder,” includes all indulgence of malicious feelings; so the command, “Thou shalt not forswear thy self,” includes all lesser forms of irreverence in the use of the name of God.

Charles Hodge, Systematic Theology III.19.7

We have despised God, we have hated that good Name, we have trodden Christ under foot, we have lost all reverence, none names the Name of God with honor.

John Chrysostom, A Commentary on the Acts of the Apostles 10

For ten farthings you there have swearing and forswearing. In fact, because the thunderbolt does not actually fall from heaven, because all things are not overthrown, you stand holding God in your bonds: to get a few vegetables, a pair of shoes, for a little matter of money, calling Him to witness. What is the meaning of this? Do not let us imagine, that because we are not punished, therefore we do not sin; this comes of God’s mercy; not of our merit.

John Chrysostom, A Commentary on the Acts of the Apostles 9

For when a man swears to that which is false, his swearing is vain in itself, since it is not supported by the truth. on the other hand, when a man swears without judgment, through levity, if he swear to the truth, there is no vanity on the part of the oath itself, but only on the part of the swearer.

Thomas Aquinas, Summa Theologica II-II.Q122.A3

God’s name, then, is taken in vain, not only when any one abuses it by perjury, but when it is lightly and disrespectfully adduced in proof of frivolous and trifling matters: I speak with respect to oaths. In this, however, man’s ingratitude is very gross, that when God grants them His name, as if at their entreaty, to put an end to their strifes and to be a pledge of their truth, still it flies promiscuously from their mouths not without manifest disrespect.

John Calvin, Harmony of the Law, Vol. 2 3.1.1

Christ, therefore, meant nothing more than this, that all oaths are unlawful, which in any way abuse and profane the sacred name of God, for which they ought to have had the effect of producing a deeper reverence.

John Calvin, Harmony of the Evangelists, Vol. 1 5.48

It has been a common vice almost in all ages, to swear lightly and inconsiderately. For so bad is our nature that we do not consider what an atrocious crime it is to profane the name of God. For though the Lord strictly commands us to reverence his name, yet men devise various subterfuges, and think that they can swear with impunity.

John Calvin, Commentary on the Catholic Epistles James 5.4

Then the matter itself, on account of which we swear, must be considered; for if men allow themselves to swear by God’s name respecting things which are trifling and frivolous, it is a shameful profanation, and by no means to be borne. … Hence a greater seriousness ought to be observed by us in oaths, so that no one should dare to interpose an oath except when necessity requires; and we should also especially take heed lest God be called a witness to what is false.

John Calvin, Commentary on Habakkuk, Zephaniah, and Haggai Zephaniah 1.5

The name of God is vulgarised and vilified when used in oaths, which, though true, are superfluous. This, too, is to take his name in vain. … The name of God is everywhere profaned by introducing it indiscriminately in frivolous discourse; and the evil is disregarded, because it has been long and audaciously persisted in with impunity.

John Calvin, Institutes of the Christian Religion II.8

The profanation of the forms 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, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.

Matthew Henry, Commentary on Exodus 20.1

It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.

Matthew Henry, Commentary on Leviticus 19.2

Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, "God knows," have reason to fear lest they take his name in vain, for it is very unlike this appeal.

Matthew Henry, Commentary on Joshua 22.3

Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely."

Matthew Henry, Commentary on Psalms 139.3

Above all things, swear not; but how many are there who mind this the least of all things, and who make light of nothing so much as common profane swearing! But why above all things is swearing here forbidden? (1.) Because it strikes most directly at the honour of God and most expressly throws contempt upon his name and authority. … Thy enemies take thy name in vain, Ps. cxxxix. 20 .

Matthew Henry, Commentary on James 5.2

The Lord Jesus forbids all vain and light swearing altogether. All swearing by created things, even when God's name is not brought forward--all calling upon God to witness, excepting on the most solemn occasions, is a great sin.

J.C. Ryle, Expository Thoughts on Matthew Matthew 5:21-37

The third commandment, therefore, specially forbids not only perjury, but also all profane, or unnecessary oaths, all careless appeals to God, and all irreverent use of his name. All literature, whether profane or Christian, shows how strong is the tendency in human nature to introduce the name of God even on the most trivial occasions. Not only are those formulas, such as Adieu, Good-bye or God be with you, and God forbid, which may have had a pious origin, constantly used without any recognition of their true import, but even persons professing to fear God often allow themselves to use his name as a mere expression of surprise. God is everywhere present. He hears all we say. He is worthy of the highest reverence; and He will not hold him guiltless who on any occasion uses his name irreverently.

Charles Hodge, Systematic Theology III.19.7

For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely; for he sweareth not at all. … Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness anything false.

Augustine of Hippo, Expositions on the Book of Psalms 110

The second commandment is this, that thou shalt not take the name of God in vain, that is to say, thou shalt not swear by him for nothing. In this commandment our Lord commandeth in the gospel that thou shalt not swear by the heaven ne by earth ne by other creature. But for good cause and rightful a man may swear without sin, as in judgment or in requiring of truth, or without judgment in good and needful causes. And in none other manner without reason by the name of our Lord and for nought. If he swear false wittingly he is forsworn, and that is against the commandment and sinneth deadly, for he sweareth against his conscience, and that is when he sweareth by advice and by deliberation, but a man should swear truly and yet not for nought or for any vain or ill thing, ne maliciously.

Jacobus de Voragine, The Golden Legend 25

It then appears evident that both by Christ and by James the puerile astuteness of those is reproved who taught that they could swear with impunity, provided they adopted some circuitous expressions. That we may, then, understand the meaning of James, we must understand first the precept of the law, “Thou shalt not take the name of God in vain .” It hence appears clear, that there is a right and lawful use of God’s name. Now, James condemns those who did not indeed dare in a direct way to profane God’s name, but endeavored to evade the profanation which the law condemns, by circumlocutions.

John Calvin, Commentary on the Catholic Epistles James 5.4

But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness.

John Calvin, Commentary on Romans 1.3

Meanwhile we must beware, lest his name be profaned by rashly swearing.

John Calvin, Commentary on Genesis, Vol. 2 26.1

It is evident, from the oaths themselves, that the people were accustomed to think it enough if they avoided perjury, whereas the Law prohibits not perjury merely, but also vain and superfluous oaths. Therefore our Lord, who is the best interpreter of the Law, reminds them that there is a sin not only in perjury, but in swearing.

John Calvin, Institutes of the Christian Religion II.8

Scripture reminds us of the caution which we ought to use by employing such expressions as the following:—“As the Lord liveth;” “God do so and more also;” “I call God for a record upon my soul.”1 Sam. 14:44; 2 Kings 5:31; 2 Cor. 1:23. Such expressions intimate, that we cannot call God to witness our statement, without imprecating his vengeance for perjury if it is false.

John Calvin, Institutes of the Christian Religion II.8

The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred.

Westminster Assembly, Westminster Confession of Faith 22.2

We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. … Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it.

Matthew Henry, Commentary on Jeremiah 4.1

II. It is here added, that the commandment does not only forbid false swearing, but all rash, unnecessary swearing: Swear not at all, v. 34; Compare Jam. v. 12 . Not that all swearing is sinful; so far from that, if rightly done, it is a part of religious worship, and we in it give unto God the glory due to his name. … In swearing, we pawn the truth of something known, to confirm the truth of something doubtful or unknown; we appeal to a greater knowledge, to a higher court, and imprecate the vengeance of a righteous Judge, if we swear deceitfully.

Matthew Henry, Commentary on Matthew 5.7

2. But let your yea be yea, and your nay nay; lest you fall into condemnation; that is, "let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of God to justify yourselves. … Thus shall you escape the condemnation which is expressly annexed to the third commandment: The Lord will not hold him guiltless that taketh his name in vain. "

Matthew Henry, Commentary on James 5.2

Neither shalt thou swear by thy head, because thou canst not make one hair white or black—In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Matthew 5

The Jews were wont to split hairs in their use of profanity, and by avoiding God's name imagine that they were not really guilty of this sin, just as professing Christians today use "pious oaths" which violate the prohibition of Jesus.

A.T. Robertson, Word Pictures in the New Testament 21.5

Reply to Objection 2: He that swears falsely in fun is nonetheless irreverent to God, indeed, in a way, he is more so, and consequently is not excused from mortal sin. He that swears falsely by a slip of tongue, if he adverts to the fact that he is swearing, and that he is swearing to something false, is not excused from mortal sin, as neither is he excused from contempt of God.

Thomas Aquinas, Summa Theologica II-II.Q98.A3

We hence learn that whenever we misuse God’s name, it is a kind of sacrilege; for nothing is deemed more precious by God than truth; yea, as he himself is truth, and is so called, ( John 14:6 ) there is nothing more adverse to his nature than falsehood. It is then an intolerable profanation of God’s name whenever it is falsely appealed to; and thus perjury is allied with sacrilege. God’s name is indeed polluted in other ways than by perjury, that is, when God’s name is taken in vain rashly, thoughtlessly, and without reverence.

John Calvin, Commentary on Jeremiah and Lamentations, Vol. 4 34.8

Let us then remember, that whenever we perform not what we have pledged, not only wrong is done to men, but also to God himself, and that it is a sacrilege, and what is much more atrocious than theft, or fraud, or cruelty. Let us, therefore, learn from this passage to act in good faith, especially when the name of God is invoked, when he is appealed to as a witness and judge.

John Calvin, Commentary on Jeremiah and Lamentations, Vol. 4 34.10

Special vengeance will be executed on those who have taken the name of God in vain.

John Calvin, Institutes of the Christian Religion II.8

The reason annexed to the third commandment is that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment.

Westminster Assembly, Westminster Shorter Catechism 56

He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely ( v. 4 ); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head.

Matthew Henry, Commentary on Zechariah 5.1

We have here an exposition of the third commandment, which we are the more concerned right to understand, because it is particularly said, that God will not hold him guiltless, however he may hold himself, who breaks this commandment, by taking the name of the Lord in vain.

Matthew Henry, Commentary on Matthew 5.7