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Matthew 5: 33-37 | King James Audio Bible | KJV | King James Version
‘You shall not take the name of the Lord your God in vain.’
This commandment directs us to treat the name of God with reverence and respect. It prohibits using God’s name in a manner that is empty, insincere, or disrespectful. It calls us to honour the holiness and sacredness associated with God’s name.
Ten Commandments In The Light Of Jesus | Meditations On The Love Of Jesus Christ
Jesus, throughout his life, demonstrated a deep reverence for the name of God. He consistently sought to honour and glorify the Father in all he said and did. Jesus recognized the power and significance of God’s name, acknowledging that it represents the very character and authority of the Almighty.
In the light of Jesus, we understand that taking the name of the Lord in vain extends beyond the literal misuse of God’s name. It also includes misrepresenting God through our actions, attitudes, and behaviour as His followers. Jesus emphasized the importance of bearing fruit that aligns with the nature of God, saying, ‘By their fruits, you will know them’ (Matthew 7:20, KJV). As his disciples, we are called to embody the values and virtues associated with God’s name.
Moreover, Jesus taught about the power of our words and their impact on others. Jesus reminded his followers that ‘out of the abundance of the heart the mouth speaks’ (Matthew 12:34, KJV). In light of this, using God’s name in vain also includes speaking words that do not reflect God the Father’s or Jesus Christ the Son’s truth, love, and grace. Jesus encouraged his disciples to let their words be filled with kindness, compassion, and honesty.
Additionally, Jesus emphasized the importance of prayer, teaching his disciples to pray in his name (John 14:13-14). This reminds us that when we invoke the name of God in prayer, it should be done with genuine reverence, humility, and faith, seeking His will and aligning our desires with His purposes.
Therefore, in the light of Jesus, the commandment not to take the name of the Lord in vain invites Christians to examine both our words and actions. It challenges us to live in a way that honours God’s name by reflecting God the Father and Jesus’ character, displaying integrity, and speaking words of truth, encouragement, and love. It calls us to be mindful of how our lives impact others and to represent God faithfully in all we do.
By following the example of Jesus and allowing his teachings to shape our hearts and minds, we can live in a manner that brings glory to God’s name. Through the guidance of the Holy Spirit, we can demonstrate reverence for God and speak and act in ways that reflect His divine attributes.
‘But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King’ (Matthew 5:34-35, KJV).
Prayer to Jesus | Love Revealed By Jesus Christ
Lord Jesus, I confess that your name is holy and deserving of reverence. Help me to speak and act in ways that honour your name and reflect your character to others. Teach me to use my words wisely, abstaining from empty oaths and insincere speech. May my life be a testimony of your love and truth. In your precious name, I pray. Amen.
Office Of Readings | Eastertide Week 3, Tuesday | A Reading From The Sermons Of Saint Augustine | Let Us Sing To The Lord A Song Of Love ‘Let us sing to the Lord a song of love.’ Commentary | ‘Let Us Sing To The Lord A Song Of Love’ By Saint Augustine Saint Augustine’s sermon on Psalm 149, expounding the verse ‘Sing to the Lord a new song’, draws on his deeply theological, philosophical, and pastoral mind to deliver a rich meditation on love, new life in Christ, and the moral integrity of worship. This reading, likely delivered in the context of the Easter season and baptismal catechesis, reflects the tone of joyful renewal that characterizes the liturgical spirit of this time. Singing As The Expression Of Love At the heart of Augustine’s sermon is the identification of song not simply as musical praise, but as a metaphor for love itself. Augustine draws a profound connection: ‘A song is a thing of joy; more profoundly, it is a thing of love.’ In Augustine’s view, everyone loves something, but the challenge of the Christian life lies in rightly ordering that love. This echoes his central theme in the Confessions and De Doctrina Christiana: that disordered love lies at the root of sin, while properly ordered love leads the soul back to God. Augustine’s theology of love is Trinitarian. He cites 1 John 4:19, ‘We love him because he first loved us,’ to emphasize that divine love originates with God and is poured into our hearts through the Holy Spirit (Romans 5:5). Thus, the capacity to love God is itself a gift of grace, not a natural human achievement. This affirms a core teaching of Augustine’s mature theology: human will is insufficient for salvation without divine initiative. The ‘New Song’ And The New Life The idea of the ‘new song’ sung by ‘new men’ belongs to a broader Augustinian anthropology and eschatology. The ‘new song’ corresponds to the ‘new covenant’ and the ‘new man’, who has been reborn through Christ. Baptism, as Augustine suggests, is the gateway into this renewal, aligning this sermon with the mystagogical homilies delivered during the Octave of Easter. It is in the newness of life, rather than in the novelty of melody, that the ‘new song’ truly resides. The liturgical element of the sermon is reinforced by the line ‘his praise is in the assembly of the saints’. Augustine emphasizes that singing praise is a communal act of the Church, the Body of Christ, which is itself the locus of love, truth, and divine indwelling. This is reminiscent of the ecclesiology of the early Church as found in Acts 2:42-47 and carried forward in Augustine’s vision of the City of God. Integration Of Worship And Moral Life Augustine challenges his listeners to ensure that their outward praise is matched by their inner life: ‘Sing with your voices, your hearts, your lips and your lives.’ This insistence on the unity of worship and ethics is characteristic of his pastoral emphasis. It also reflects the prophetic tradition (cf. Amos 5:23-24, Isaiah 1:13-17), where God rejects worship that is not accompanied by justice and righteousness. To sing truly, then, is to live truly. Augustine’s call to his congregation to be the praise of God with their lives mirrors the Pauline exhortation in Romans 12:1, to ‘present your bodies as a living sacrifice’. Thus, the life of the believer is liturgy enacted in the world. Philosophical Underpinnings Underlying this sermon is a distinctly Neo-Platonic structure of thought. Augustine conceives of love as both a participation in the divine and as the means of ascent to God. When he writes, ‘Love me and you will have me, for you would be unable to love me if you did not possess me already,’ he echoes Plotinian ideas of the soul’s return to the One, yet he firmly roots them in a Christian framework where God acts first in love. Practical Exhortation Augustine’s conclusion is a call to moral and spiritual authenticity. He exhorts his listeners, recently baptized or long initiated, to be not only singers of praise but embodiments of it: ‘If you desire to praise him, then live what you express. Live good lives, and you yourselves will be his praise.’ In this, Augustine provides not only doctrinal teaching but a concrete rule of life. This sermon is a microcosm of Augustine’s theological genius: biblical exegesis, Trinitarian theology, pastoral urgency, and philosophical depth converge in his exhortation to sing a new song. In post-Easter joy, Augustine invites all believers to live out their baptismal identity by becoming praise itself. Worship, for him, is not merely what the Church does; it is what the Church is when it lives in love. A Reading From The Sermons Of Saint Augustine | Let Us Sing To The Lord A Song Of Love Sing to the Lord a new song; his praise is in the assembly of the saints. We are urged to sing a new song to the Lord, as new men who have learned a new song. A song is a thing of joy; more profoundly, it is a thing of love. Anyone, therefore, who has learned to love the new life has learned to sing a new song, and the new song reminds us of our new life. The new man, the new song, the new covenant, all belong to the one kingdom of God, and so the new man will sing a new song and will belong to the new covenant. There is not one who does not love something, but the question is, what to love. The psalms do not tell us not to love, but to choose the object of our love. But how can we choose unless we are first chosen? We cannot love unless someone has loved us first. Listen to the apostle John: We love him, because he first loved us. The source of man’s love for God can only be found in the fact that God loved […]
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