Bearing the Name: An Examination of the Third Commandment – Part 4
D. Bearing a Name: תִשָּׂא אֶת־שֵׁם־יהוה אֱלֹהֶיךָ
The above discussion has highlighted the prominence of names in the Ancient Near Eastern world and in the Bible. The name of the Lord was seen to be connected however, to His reputation and character. But now it must be examined what bearing a name means.
The word נָשָׂא means to bear or to lift. Negatively it could refer to a person elevating themselves in pride. It could also refer to a person lifting up their voice for lament or for praise. Many people assume that the lifting up of God’s name in Exodus 20:7 refers to the lifting up of His name in oaths and cross reference Exodus 20:7 with Leviticus 19:12. However, if this were so one would expect the verbs in both cases to be the same. Since the verbs are different it seems best not to limit the third commandment to being only an injunction against false oaths.
The verb נָשָׂא is used in conjunction with other words to refer to the lifting of one’s voice in lamentation (Jer 7:29, Ezek 27:2, 30).[1] Psalm 16:4 uses the verb נָשָׂא in the phrase, “take their names on my lips” (ESV). The point is that while נָשָׂא is often used in reference to speech acts it is by no means limited to acts of speech. This means that while the third commandment may prohibit taking false oaths in the Lord’s name, and may guard against the inappropriate use of God’s name in religious practices it need not be limited to those things. This argument is strengthened by the lack of verbal parallels between the third commandment and the taking of oaths. The difference in verbs is one which must be explained. The appeal to Leviticus 19:12 is intriguing but in the holiness code it is the holiness of the name of God (i.e. His holy character) that is the basis for all of the ethical actions prescribed, not just those involving oaths. There is also nothing implicit in the command that that demands it relate to cultic practice and pagan worship rituals.
Exodus 28 provides an illustration of bearing a name and uses the same verb נָשָׂא used in Exodus 20:7. As prescriptions for right worship are given a special ephod is designed for Aaron (Ex 28:6-14). On this ephod two stones are set, each stone engraved with the names of six of the tribes of Israel (vs. 9-10). Then Aaron is directed to “bear their names before the Lord” (vs. 12, ESV). The whole image plays out beautifully. The stones engraved with the names of the tribes represent the people of Israel. Then as Aaron enters the holy of holies he carries with him the names of the people. The picture is one of representation. Aaron is the representative of the twelve tribes and so he bears their names before God. Aaron, as the representative presence of the entire nation, Aaron brings the people of Israel before God.
Israel was to bear God’s name before the world in the same way that Aaron was to bear their names before Yahweh. Thus Israel’s bearing of the name of the Lord is not relegated to a speech act, it is the command to properly represent Yahweh before the nations of the world, in both word and speech. This picture of Israel bearing God’s name then would not exclude the proper invocation of God’s name in oaths, nor would it exclude the prohibition against syncretistic worship. Rather it would include both of those applications under the much larger command to not represent Yahweh in a manner that is false.
Throughout the Old Testament God is said to have set or placed His name in Jerusalem.[2] Through this God stakes His reputation to the people of Israel and identifies Himself with them. Israel’s responsibility in turn is to live in accordance with the character of God.
E. A Worthless Endeavor: תִשָּׂא אֶת־שֵׁם־יהוה אֱלֹהֶיךָ לַשָּׁוְא
Three concepts were identified at the outset of this study as being important for understanding the third commandment. The first was the importance of the name in the Ancient Near East. The second was the meaning of bearing a name. The third and final concept that needs to be understood is the meaning of לַשָּׁוְא the word commonly translated as “vain.”
1. לַשָּׁוְא as Falsehood
Of its 59 uses in the Old Testament the idea of falsehood appears to be the most common for this word. The word carries the idea of intentional deception as illustrated by the prophets who intentional teach falsehood to God’s people (Ezek 13:6-9).[3] Applied to our passage the idea of falsehood would almost have to imply the prohibition of the third commandment being to false oaths taken in the name of God. However, as said earlier limiting the third commandment to a prohibition against taking false oaths seems too narrow a view.
2. לַשָּׁוְא as Worthless
Another possible way to interpret the word is as meaning “worthless.” This meaning is derived from the larger category of falsehood but still distinct. Idols are worthless in that they are ineffective. Their position as worthless however, is tied to their being false. Thus the idea of worthlessness is a nuanced meaning of falsehood.[4] Bearing God’s name in a manner that is worthless is presenting a false and maligned picture of the character of God. The proposed interpretation of the third commandment is able to work well with the lexical analysis of this word.
[1] Hamilton, Victor “נָשָׂא” New International Dictionary of Old Testament Theology & Exegesis Vol. 3 Ed. William VanGemeren (Grand Rapids: Zondervan, 1997): 161.
[2] Deut 12:5, 11; 14:23; 16:2, 11; 26:2; 1 Kings 11:36; 14:21; 2 Kings 21:4, 7-8; Isa 18:7; Jer 7:10, 30.
[3] Shepherd, 54.
[4] Ibid., 54.
