Deuteronomy chapter 5 as we consider the Ten Commandments. We're on the third commandment, specifically Deuteronomy chapter 5 at verse 11, but I do want to read the entire section so that it is before us. So beginning in chapter 5 in Deuteronomy at verse 6. I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a carved image, any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate me, but showing mercy to thousands, to those who love me and keep my commandments. You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. Observe the Sabbath day to keep it holy, as the Lord your God commanded you. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work, you nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates, that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there by a mighty hand and by an outstretched arm. Therefore, the Lord your God commanded you to keep the Sabbath day. Honor your father and your mother as the Lord your God has commanded you, that your days may be long and that it may be well with you in the land which the Lord your God is giving you. You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness against your neighbor, you shall not covet your neighbor's wife, and you shall not desire your neighbor's house, his field, his male servant, his female servant, his ox, his donkey, or anything that is your neighbor's. These words the Lord spoke to all your assembly in the mountain, from the midst of the fire, the cloud, and the thick darkness, with a loud voice. And he added, no more. And he wrote them on two tablets of stone and gave them to me. Amen. Well, let us pray. Father, thank you for this, your word, and thank you for the law. Thank you for the gospel. And God, thank you for the way that these two work together. And we ask that as the law goes forth, you would instruct your people. You would cause us to keep your commandments, not because we want to be saved, but because we are saved. And if we love Christ, we will keep his commandments. And God, may that law serve as a child tutor. May that law come and bring conviction for sin for those outside of Christ. And we pray that that remedy, that blessed solution that the gospel presents in our Lord Jesus would be clearly expounded. Father, we ask that your Holy Spirit would lead us and guide us now, help us in this area of blasphemy and taking the name of the Lord God in vain, to be very careful to watch our hearts, to watch our tongues, to watch our actions, and to be faithful to you. Again, forgive us now for all of our sins, and we pray through Jesus Christ our Lord. Amen. Well, as we have seen the first two commandments, the first commandment defines for us the object of worship. It is the true and the living God, Yahweh, who had revealed himself to Israel. The second commandment tells us that we are to worship that true and living God in a proper way. So commandment one defines for us the object of worship, commandment two defines for us the manner of worship. We're not to worship false gods and we're not to worship the true God falsely, but rather we are to be obedient and do as the Lord calls us. So this sort of deals with the inner disposition. I think Ursinus points this out in his commentary on the Heidelberg Catechism. He says that the first and second commandments, quote, frame the mind and heart for worship by specifying the object and manner of worship. And then he says the third and fourth commandments frame the external members and actions. In other words, we have that heart disposition with commandment one and two, and now it's to be expressed in the way that we speak, in the way that we call upon God, and on the day in which we observe to worship it. So the third and fourth commandments treat our duty or responsibility to God as well. And that's a priority in the commandments. The first table of the law refers to our duty toward God. The second table of the law refers to our duty toward man. Not that our duty toward man is unimportant, but there is a priority structure. You'll see an analogy of this in the Lord's Prayer in Matthew chapter 6 verses 9 to 13. We are told in the first place to have consideration for the name of God, for the kingdom of God, and for the will of God prior to asking for provision from God and forgiveness from God and protection from God. We are to start with God when it comes to prayer. We are to start with God when it comes to commandment keeping. And the close connection between the two is this. problems with the first table and we are disobedient with reference to our relationship to God, it is certainly going to manifest itself in the way that we treat our fellows. When the prophets came to indict the nation of Israel, they would oftentimes point out this connection. The social problems, the oppression, the vileness, and the wickedness, and the gross immorality that obtained in Israel was directly connected to them having turned their backs on God. If we look outside in society, the problem ultimately is not all of the symptoms, though those are problems, but it's the reality that although man knows God, he doesn't honor God, nor is his heart thankful. So how we deal with God will directly affect how we deal with one another, and that's why this priority needs to be observed and needs to be heeded. Well, as we look at this third commandment, we'll notice in the first place the significance of the name of God. The Lord says, you shall not take the name of the Lord your God in vain. That indicates there is in fact significance connected to the name of God. Secondly, we'll look at the prohibition of the command. And then thirdly, the positive aspect of the command. I'll be leaning a bit on Westminster Larger Catechism, numbers 113 and 112. As I've said in the past, I think the Larger Catechism affords for us a very excellent explanation of both the positives and the prohibitions involved in each of these Ten Commandments. But as we look first at the significance of the name of God, turn back to Exodus chapter 3. Exodus chapter 3. You remember the scene that the Lord calls Moses into service, and when Moses, or Moses then asks God for his name. And in Exodus 3.14, God said to Moses, I am who I am. And he said, thus you shall say to the children of Israel, I am has sent me to you. So in the first place, the significance of God's name is seen in this. It is a revelation of who He is. It is a revelation of who God is, and that is absolutely crucial. We need to not only understand the name of God, We not only need to appropriate the name of God, but we need to esteem the name of God, because it is a vehicle by which He reveals Himself, His nature, His being, His attributes to us, and it's absolutely crucial. Notice as the text goes on in 315, it says, Moreover God said to Moses, Thus you shall say to the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob has sent me to you. This is my name forever, and this is my memorial to all generations. So the name of God is significant because it relates to us something about who God is. Now, oftentimes mothers and fathers name their babies and they attach a particular significance to the name chosen. That's not as popular today as it was in the Old Testament. It's certainly not as popular as it is relative to God revealing himself to us by his name. An older theologian by the name of Peter van Maastricht says, it is therefore evident that the nature of God is made known to us by his name. So when it says, do not take the name of the Lord your God in vain, that name represents all that God is to his people. Bavink agrees. He says, all we learn about God from his revelation is designated his name in scripture. He goes on to say, the name of God in scripture does not describe God as He exists within Himself, but God in His revelation and multiple relations to His creatures. As our confession says, God is comprehended by Himself alone, but He does reveal Himself to the creatures, and a means by which He does this is through His name. The name of God, the titles of God, the works of God, the perfections of God, All that God is, is communicated this way to us as creatures, and therefore we are to esteem it, because if we don't, it is a slight against God. Bovink continues, this name, however, is not arbitrary. God reveals himself in the way he does because he is who he is. Summed up in his name, therefore, is his honor, his fame, his excellencies, his entire revelation, his very being. So when God says, you shall not take the name of the Lord your God in vain, that is to do disservice to God himself when we blaspheme that holy name. when we misuse it, when we utter it as a curse word, when we use it euphemistically, when we invoke the name of God for that which is useless, when we don't use the name of God for prayer, for theological discussion, for praise, for worship. It is perfectly legit to use God's name in that context, but when we use it vainly, it is an offense to God. So the name of God is representative of all that God is to us. And then there are certain names that the Bible highlights with reference to our God, El, Elohim, and Elyon. This refers to God's power, God's might, and the reality that He is God most high. Adonai, that suggests the fact that He is the ruler, He is the Lord, He is the master. Then there's that El Shaddai, that means Almighty. It is the source of comfort and blessing. That name that you see capitalized in the New King James Version, for instance, where it's capital L, capital O, capital R, and capital D, that is what is called Yahweh. It's four letters, it's called the Tetragrammaton, and basically what has happened is that there were not vowels originally in the Hebrew language and later on they put those vowel points in and it yielded either Jehovah or Yahweh. Yahweh is probably the closest approximation to that four letters. It's Yahweh and that is the name of God and as we see there in Exodus 3 14 it indicates I am who I am. It underscores his might, his power, his glory, his eternality, his immutability. So the name of God reveals to us who God is. In terms of these names collectively, again, Bavinck says the name Elohim denotes God as creator and sustainer of all things. El Shaddai represents him as the mighty one who makes nature subservient to grace. Yahweh describes him as the one who, in his grace, remains forever faithful. Yahweh Sabaoth characterizes him as king in the fullness of his glory, who, surrounded by regiments of hosts of angels, governs throughout the world as the Almighty, and in his temple receives the honor and acclamation of all his creatures. So the significance of God's name is simply this. It reveals to us and for us who God is. So when we misuse that name, it is an affront to God, it is a sin against God. Now let's look secondly at the prohibition of the command. Very simply, it tells us not to use His name in vain. One man literally translates it this way. Not literally translates it, but translates it literally. Of course, he literally translated it, but the point is he translates the literal. Literally, it says, you are not to raise up Yahweh's name for no good. You're not to raise up Yahweh's name for no good. Again, it's not a cuss word. It's not It's not equivalent to um, or eh, or huh. It is simply not the case that we are to use it that way. We are not to lift up Yahweh's name for no good. Psalm 139.20, when David directs his attention to the enemies of God, he describes them this way, for they speak against you wickedly, your enemies take your name in vain. John Calvin reminds us that when we contemplate God, when we consider God, not only His name, but His titles, His perfections, and His works, when we consider God, he says, whatever our mind conceives of God, whatever our tongue utters, should savor of His excellency, match the loftiness of His sacred name, and lastly, serve to glorify His greatness. So you see, that's the emphasis in the command. You're not to lift it up in a way that is unholy, in a way that is ungodly, in a way that is diminishing that great glory that is God, but rather we are to esteem Him, we are to honor Him, we are to revere Him. Now, in terms of some practical outworkings, in terms of what this looks like, in the first place, the blasphemy against His name. blaspheming God, the misuse of His name. The larger catechism speaks to ignorant, vain, irreverent, profane, superstitious, or wicked use of God's name, titles, or attributes. Now, we can do this, obviously, with our tongue. Leviticus 24 highlights that. But we can also do this with our actions. We can't bring reproach upon the name of God by our actions. Remember that situation when Nathan the prophet comes to David and tells him that parable about the man who had the yulam. And then that rich man who basically came and seized the yulam, took him, barbecued him, and fed his visiting friends. David is outraged and incensed by that, and then Nathan says, thou art the man. And at the end of this particular interchange, Nathan says to David, by this you have given cause to the enemies of God to blaspheme. So it's not the case that we only break this commandment by our words. It's not the case that we break this commandment solely and alone by the things that we say. But we can do so by our conduct as well, and the command prohibits. It forbids this. So the misuse of his name is blasphemy. The frivolous use of his name is blasphemy. If, as Calvin says, whenever our mind conceives of God, whatever our tongue utters should savor of His excellency, match the loftiness of His sacred name, and lastly serve to glorify His greatness, then a frivolous use of God's name is simply unconscionable. We're not supposed to do that. We're supposed to revere the name of God. We're supposed to delight in the name of God. A second violation of the commandment, and one where a lot of the commentators spend the bulk of their time, one that I think escapes or evades us in this modern context, but the primary prohibition is against false swearing. It's about unlawful use of oaths and vows. Again, Calvin says the commandment has particular reference to the oath, wherein the perverse abuse of the Lord's name is in the highest degree detestable, that thereby we may be better frightened away altogether from all profaning of it. Turretin, in his Institute, spends most of the time in his discussion of the Third Commandment on this very thing. Now, false oaths obviously are condemned by the Ninth Commandment. We're not supposed to bear false witness against our neighbor. But what's happening in an oath? In an oath, we are swearing before God. So when we swear falsely, whether it's a false God, or we swear with reference to the true and living God, but we are lying, we are deceptive, we are fraudulent, then that is to pull God's name down. It is to use it in vain. It is to destroy or decimate it, at least as far as we're able. and that is simply unconscionable as well. So the act of swearing by a false god is condemned. The act of breaking a lawful vow, again, you've got to see this connected to the dignity and the majesty and the excellency of God. When you swear an oath or a vow, an oath is something we do horizontally before God, and a vow is specifically to God. I know in the wedding ceremony, we call them vows. Really, they are oaths. Husband and wife swear an oath together before God. Vows are what we do specifically to God. And when it comes to that, we need to realize that we are invoking God, we are calling upon God to bless insofar as we are honest, but to curse insofar as we are dishonest. And so the third commandment is definitely relevant here. Of course, the act of perjury, falsely testifying in court, is condemned as well. But a third way that we can violate this is the use of magic or sorcery. See, in Deuteronomy chapter 18, verses 9 to 14, God tells the children of Israel that when they go into the promised land, remember Deuteronomy, they're on the plains of Moab. They are getting ready to enter into the promised land. Essentially, what you have in the book of Deuteronomy is a series of addresses or exhortations by Moses to prepare the people of Israel for life or tenure in the land. And one of the things they're going to face when they get into the land are pagans. They're going to face heathens. They're going to be surrounded by people who use witchcraft, who use soothsaying, who use fortune-telling, who use magic. And so in Deuteronomy chapter 18, God forbids that. You're not supposed to do that. As I mentioned this morning, it's not because it doesn't work, but it's because it's an abomination before God. It works, so-called, as we see in 1 Samuel chapter 28. That witch of Endor brings someone up. Now, some suggest that it's Samuel. I don't think it is Samuel. That's a debate for another time. But whatever it is, she brings something up. So the Bible doesn't prohibit you from going out and seeking the pagans sort of ways of supernatural revelation because it's futile or because it doesn't work. No, it's condemned by God. It's an abomination to the Lord. That's why in Deuteronomy chapter 18, the emphasis for Israel is priesthood and prophet. specifically prophet. You're not supposed to go to the soothsayer, you're not supposed to visit the pagan healer or the pagan witch, but rather you have prophets that will declare to you the revelation of the living and true God. But to invoke the name of a god was a means by which magic was carried out. In the ancient world, the names of gods were used to wield power over others. The names were also used in order to get stuff from the god. In short, the name of Yahweh must not be used in an attempt to manipulate him. Of course, the Baalists would do this, the worshipers of Asherah would do this. The whole idea amongst those heathen was simply to get the God to perform what it was that they wanted. I think I've shared with you before, this is why they fornicated. They would have this idea that if they fornicated, they would provoke or promote Baal and one of his consorts to fornicate as well. And as a result, there would be blessing upon the land. It really was a topsy-turvy world in terms of religious experience. But as we look around us, I don't think a whole lot has changed, and we need to be aware of that, and we need to be on guard. So the use of magic or sorcery is forbidden and prohibited by the Third Commandment. Fourthly, the misapplication of God's providence. I think this is very important because I think at times we do disservice to both God and men when we become the interpreters of providence. Hear me out. There may be something, a calamity that occurs that may indicate God's judgment on the persons that that calamity befell. This seems to be the driving force behind those who came to Jesus in Luke chapter 13. Those upon whom the tower of Siloam fell. They asked Jesus, did you hear about that? What's Jesus say to them? Jesus says to them, unless you repent, you will all likewise perish. He doesn't get into interpreting the providence of God, saying, well, it's because they were wretched, or it was because of this, or it was because of that. I've shared with some of you, many years ago, not many years ago, some years ago, there was a hurricane or a tornado that came upon a group of people that were meeting Lutherans that were discussing whether or not to allow gays in the ministry or something like that. Well, there was this tornado and interpreters of providence said, well, there it is. God's judgment has come upon them. Now, I would suggest it was in fact an act of God's judgment, but we have to be careful. Does that mean any bar that happened to be open at the time that had homosexuals in it that didn't get wiped out was somehow God's favor upon them? We need to be careful in terms of interpreting providence. And the larger catechism makes this point. It says murmuring and quarreling at, or curious prying into and misapplying God's decrees and providences. I'm not suggesting we don't try to learn the lessons from God's providence. I am not suggesting that we don't try to learn what we can from an act of judgment or what appears to be an act of judgment on a particular group of people. But in terms of making a decisive statement or declaration about that, We simply don't have that prerogative. Deuteronomy 29, 29 tells us, the secret things belong to the Lord, but those that are revealed to us are for us and our children. Now, I'm not suggesting that we never appreciate the reality that God is at work, but be careful before you start making definitive proclamations as to the interpretation of those things. Turn to Malachi 3 for just a moment, as there is this illustration of this whole idea of misapplication of God's providence. Malachi, the prophet, chapter 3, verses 13 to 15. Malachi 3.13, your words have been harsh against me, says the Lord. Yet you say, what have we spoken against you? I think I've told you before, that's sort of the way the book of Malachi is written. God, through the prophet, indicts the people and their response is, who, us? What do you mean? How are you going to indict us for such a thing? That's their response here. Your words have been harsh against me, says the Lord. Yet you say, what have we spoken against you? What do we do, Lord? He does this with reference to worship. He does this with reference to divorce. He does this all throughout the book of Malachi. He indicts on behalf of God, functioning as a prosecuting attorney. And then the people, instead of saying, we're guilty, we want to repent and believe, No, they say, what have we spoken against you? Verse 14, you have said, it is useless to serve God. What profit is it that we have kept his ordinance and that we have walked as mourners before the Lord of hosts? So now we call the proud blessed for those who do wickedness are raised up. They even tempt God and go free. Essentially, they said it was useless, unprofitable, and unfair to serve God. It probably goes like this. He hasn't vanquished our enemies, so what's the point of serving him? He hasn't blessed us profusely, so what's the point in serving him? You see, it's a misinterpretation of the providence of God. And I think we're guilty of that. We may go through a season of affliction, or hardship, or trial, and we begin to conclude that somehow God isn't for us anymore. Well, I'm sorry, you are not the definitive interpreter of God in his providence. Cooper's a lot better off in that hymn, God Moves in a Mysterious Way, His Wonders to Perform. He may hide a smiling face behind these clouds of providence. It's not up to us to take the name of God in vain by misinterpreting providence and somehow concluding that because we don't know profuse blessing, God must not be with us. Brethren, it doesn't work that way. If you are not in tune with that, may I encourage you to continue on the path for a little bit longer, because you're going to learn that lesson. We do not serve Baal. Our God is not formulaic. You don't put in the coins and get out the blessings. You serve, you submit, you bow down to him, and it's his prerogative in terms of blessing, in terms of profuse donation of good things to you and your account. The fact that we have God, the fact that we know God, the fact that God has saved us is blessing enough. If He gives us other things along the way, then may His holy name be praised. But He is not duty-bound to give us everything we ever ask for. Brethren, we're not bailiffs, and we're not Charismatics or Pentecostals. We're certainly not health, wealth, and prosperity. It isn't the case that we manipulate God in order to get what it is that we want. And then a fifth thing is misinterpreting God's Word. Again, the larger catechism. Misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines. Turn to Matthew chapter 4 for just a moment, so you can see this flashed out. This idea of misinterpreting God's Word. Matthew chapter 4. Verse four, but he answered and said, it is written, man shall not live by bread alone, but by every word that proceeds from the mouth of God. Before we proceed, can I just back up and reaffirm a point I just made? Life isn't always easy for the people of God, is it? Life has its afflictions and trials, even for the people of God. This is what Asaph stumbled over, according to Psalm 73. I saw the righteous suffer. I saw the wicked flourish, and it broke my heart. He says, truly God is good to Israel, but as for me, my foot nearly slipped. This perplexed me, this haunted me, this vexed my soul when I saw these sorts of things going on. Until I went into the sanctuary and there I realized that thou hast set them in slippery places. So it was that God-word perspective on the condition that obtained on the earth that put him right, that stabilized him. But look at this instance with reference to our Lord Jesus Christ. It's similar to his father David. When David was tending sheep, he had a relatively uneventful life, other than lions and bears. I don't know that that could be defined as uneventful. That was certainly a difficulty, to kill lions and bears with your bare hands. But nevertheless, that's kind of what occupied his time. But in 1 Samuel 16, when the Spirit of God comes upon him, what happens? Does everything just get great for him? No more bears, no more lions? Well, no more bears or lions, but Saul hunting him like a dog, Philistines hunting him like a dog. The point is, is that because we're in Christ, or because we have the Holy Spirit of God, it doesn't mean there's gonna be no hardship. In verse one, in this section, Matthew chapter four, then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. Brethren, if that was Christ's reality, it's simply not going to be the case that we are unmolested or unaffected or unafflicted in our sojourn in this lower world. It is a sin-cursed world. There is problems and hardships even for the people of God. We need to persevere by grace. We need to cry out for divine aid. We need to seek his resources and all of the benefits that he gives to his people. But this thought that as a Christian, we're never going to have any difficulties or trials, that is simply unbiblical. That is a load of garbage that has been peddled typically in this Western civilization context where there's affluence, and that's the only sort of thing that we know. But back to the text and the main point. Verse four, with reference to the devil, he says, it is written, man shall not live by bread alone, but by every word that proceeds from the mouth of God. Then the devil took him up into the holy city and set him on the pinnacle of the temple and said to him, if you are the son of God, throw yourself down for it is written, he shall give his angels charge over you. Not everybody who quotes scripture is necessarily quoting it properly or applying it or interpreting it properly. Remember when Jesus says to the religious leaders, go and learn what this means. Hosea 6, 6, I desire sacrifice or I desire mercy, not sacrifice. Of course, they knew the text. Of course, they understood it. Of course, they recited it. Of course, they could have given you the address. They could have told you the context, but they didn't interpret it properly. And neither does the devil here, and I think this is what the catechism is pointing out. The misinterpretation of God's word is a using of God's name in vain. He reveals himself through that word, and to use that word improperly is to bring mud upon his face. 1 Timothy chapter 1, another instance of this. 1 Timothy chapter 1. the misinterpretation of God's Word. Verse 18, he tells Timothy, this charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, having faith and a good conscience, which some, having rejected concerning the faith, have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan, that they may learn not to blaspheme. Now, Hymenaeus and Alexander taught that the resurrection had already occurred. Hymenaeus and Alexander were proto-hyper-preterists. If you don't know what that means, it's not absolutely crucial to the point. The point is, is that they misinterpreted. They didn't understand. They twisted the Word of God. They made the faith shipwrecked for those who listened to them, those who bought into them. This is a form of blasphemy. And as the Catechism points out, this maintaining false doctrines You're not supposed to have false doctrines. You're supposed to think God's thoughts after Him. You're supposed to think truly and biblically. It is perfectly legit in this civil polity to have a freedom of religion, to say whatever it is you think or want, but that's not the case with reference to the biblical revelation. We are supposed to interpret it properly, to apply it properly, and live in light of it. So those are some of the ways in which we can violate the commandment. Back to Deuteronomy chapter 5, we see a reason appended, specifically judgment, punishment, God bringing to bear upon us, or those who blaspheme, punishment. Verse 11, in Deuteronomy 5, you shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain. Now this punishment can be both temporal and eternal, and the first I want to consider is in Leviticus chapter 24. Leviticus chapter 24, see what they did temporally, that means in time on earth, what they did with reference to those who blaspheme. Leviticus chapter 24 verse 10. Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel. And this Israelite woman's son and a man of Israel fought each other in the camp. And the Israelite woman's son blasphemed the name of the Lord and cursed. And so they brought him to Moses. His mother's name was Shelomoth, the daughter of Dibri of the tribe of Dan. Then they put him in custody that the mind of the Lord might be shown to them. And the Lord spoke to Moses saying, take outside the camp him who has cursed, then let all who heard him lay their hands on his head and let all the congregation stone him. See, that was the temporal punishment for those who would violate this particular command. The one who does this, God will not hold guiltless. We saw an example of this in our studies in the book of Acts. Acts chapter 7. What do they do to Stephen in verses 54 to 60? They stone him to death. Why? Because he was guilty, as far as they were concerned, of the crime of blasphemy. And so they disposed of him. via stoning in accordance with the law. Now, it was gross and vile and wretched, and they missed the point by a long shot, but you can see that's the temporal application of the judgment of God with reference to the sin of blasphemy. But there is the eternal judgment. Jesus, in Matthew 12, verses 36 and 37, Now, one has taught that that means the way that we talk matters as to whether we're accepted by God. That's not it. We're accepted by God on the basis of the life and the death and the resurrection of Jesus. I want everybody to know that here. You're not going to heaven because you never blasphemed the name of the Lord your God. If you go to heaven, it's because Christ never blasphemed the name of the Lord his God. It's because Christ always obeyed, jot and tittle every aspect of God's law. He fulfilled that righteousness that we desperately need. He died as a substitute in our place, and he was raised the third day, such that all who believe in him receive him as their sole righteousness. And that's the emphasis. So the way that we speak manifests, the way that we speak demonstrates, the way that we speak shows forth whether or not that blessed transaction has occurred. That's Jesus' emphasis. Mark 8, 38, the Lord Christ says, for whoever is ashamed of me and my words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when he comes in the glory of his Father with the holy angels. So you see, Kids, I want to appeal to you for just a moment. We live in a day and age where it is rampant. People misuse the name of God all the time. And there might be that tendency or that temptation to perhaps utter those things. Well, listen to the third commandment. God will not hold him guiltless who lifts up his name for no good. for those who do despite to His name. This is a serious sin against the living and true God, and we need to guard our hearts and minds in Christ Jesus. Now, finally, let's look at the positive aspects, and again, we won't exhaust this, just a couple of things. First, the proper use of God's name. I'll just quote the Westminster Larger here. They say, "...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 wholly and reverently used in thought, meditation, word, and writing, by an holy profession and an answerable conversation to the glory of God and the good of ourselves and others." So the proper use of God's name. You can use the name of God in worship. You can use the name of God in prayer. You can use the name of God in theological discourse. You cannot use the name of God in a way that brings dishonor to it. You cannot lift it up in a way that is frivolous. You cannot lift it up in a way that is euphemistic. You cannot lift it up in a way that brings dishonor to that great name. We need to use that name. We need to appreciate his perfections. We need to esteem his works. And we need to esteem his work. There's an interesting statement in Psalm 138 too. The psalmist says, I will worship towards your holy temple and praise your name for your loving kindness and your truth. And then he says, for you have magnified your word above all your name. Wow, you mean the Word of God is that important? Absolutely. Remember, the name of God signifies not only Yahweh, but His titles, His perfections, His works, His Word. As the catechism says, it affects the way we approach sacraments, prayer, oaths, vows, lots. everything whatsoever else there is whereby God makes himself known, we are to approach it with that reverence that is due to this great God. A second application is the reverence due in the worship of God. If commandments one and two describe for us the God we worship and the means by which we worship, then certainly commandment three should underscore the reverence that is due that name. Have you ever gone to a church where it doesn't feel like church? Now, what does church feel like? I know that's an existential quandary, isn't it? I don't know how to get across what I'm saying, but this idea that the church is a rock concert, or this idea where everybody's sipping their lattes, or this idea where pastors sit in easy chairs and just sort of tell stories, or pastors are chewing gum or having their latte with their hands in their pocket, and it's all so irreverent. I mean, this is the means by which persons are trying to attract people into the church today. We don't meet at 11, we meet at 1058. We want to be counter-cultural. I don't think that's going on quite as much. It's reflective in the names that churches have nowadays. Journey, Oasis, Bridge, Paradox. There's actually a church called Paradox. I've often thought that Gordon Clark, for those of you who know him, would turn over in his grave if he thought there was a church called Paradox, because the idea of paradox is horrific when we consider who God is and what he calls us to. But there is this approach to bring down, to make it so casual, to make it so user-friendly that we miss something of the reverence and the fear that is to frame the hearts of God's worshipers. What does Abraham say to Abimelech in Genesis 20? I concluded there was no fear of God in this place, and as a result of that, I thought you would take and rape my wife. There is no fear of God here, Abraham concludes, so therefore I figure you're going to act like a bunch of pagans. Well, when we try to do that in the church, I don't think we're being successful. If we're trying to reach people with a super casual, super friendly, now I'm not advocating super unfriendly, I am advocating, however, reverence before the living and true God. Fear, good old-fashioned biblical fear, is absolutely crucial in the public worship of the living and true God. Now, when we consider the fear of God, as we have on many occasions from this very pulpit, we've often made the observation that fear and joy are co-mingled together. It's not the case that fear in the presence of God banishes all joy. Rather, biblical fear of God is always accompanied with that joy in the presence of God. So if we understand the object of worship, the manner of worship, let commandment three dictate the fear of God that we're supposed to possess when it comes to the worship of Him. This is not the park. This is not Disneyland. This is not Greek islands. This is the church of the living God. And as such, when we come in here, we are to do business with that God and fear and reverence and respect and that reverential awe are absolutely appropriate and requisite on the part of God's people. Their hearts are supposed to be framed in that particular manner. So in the public means of grace, with reference to His name, perfections and works, we are to conduct ourselves with reverence. I quoted the text last week in our consideration of worship. It bears quotation again, Hebrews chapter 12, 28. Therefore, since we are receiving a kingdom which cannot be shaken, Let us have grace by which we may serve God acceptably with reverence and godly fear, not with casualness and friendliness and niceness and whatever else we may think will ultimately win people to Christ. Brethren, whatever we win them with, we're going to have to keep in order to keep them. If it's puppies and ponies in program that gets them in the door, that's what we're going to have to continue to do. Rather, we are to preach the Word of God, function the way that God has commanded us, and do it with reverence and joy. And may the Lord bless that for the salvation of sinners and additions to the church of Jesus Christ. So in terms of positive aspect, the proper use of his name, reverence and the worship of God. And then thirdly, the sincerity manifested in our profession of faith. So it'll be the end of our exposition. We'll close with a few thoughts, but the sincerity manifested in our profession of faith. Again, this comes from the catechism. It says, and answerable conversation. In other words, let your conduct be worthy of the gospel. That is what this is speaking to. It is a form of blasphemy to profess the true religion and to live like a heathen. It is a form of blasphemy to confess allegiance to the Lord Christ and actually bow before Satan. It is a form of blasphemy to entertain Christ in the parlor and the devil in the basement, as Spurgeon reminds us. We need to guard our hearts. The professor of faith must have an answerable conversation. 2 Timothy 1.9 tells us, let everyone who names the name of Christ depart from iniquity. That's what we're called to. We're called to that in the New Testament epistles. Therefore, by the mercies of God, I implore you, present your bodies as a living sacrifice, which is your reasonable service. This is the reflex of those who've been saved by grace. They want to respond by presenting their lives unto the living and true God. Well, brethren, in conclusion, with reference to using God's name, We ought to reflect upon these commandments, not just on Sunday nights when we go through them by way of exposition. We ought to reflect upon them as part of the normal course of life. Remember the relationship between law and gospel. Law doesn't save us. The apostle says in 1 Timothy chapter 1, we know that the law is good if one uses it lawfully. It is an unlawful use of the law for a son of Adam, for one in Adam, covenantally connected to Adam, to try and seek justification by keeping the law. That's never going to happen. You're not going to be able to do that. That is an unlawful use of the law wherein we try to gain salvation or acceptance from God through our law keeping. The law rather shows us our need for the Lord Jesus Christ. The law shows us how far short we have come. The Heidelberg Catechism, how do you know your misery? The law of God tells me so. I'm supposed to love the Lord my God with all my heart, soul, mind, and strength. I'm supposed to love my neighbor as myself. Well, after about 30 seconds of breathing in the new day air, I reflect on that and realize, boy, that isn't me. That's not what I'm doing. So the law shows us our need for the Lord Jesus Christ. And by grace, God shows us Christ. He shows us our sin. He shows us the Redeemer. He shows him to us in his offices as prophet, priest, and king. He shows us that blessed, redemptive work He does on our behalf in terms of life, death, resurrection. We're saved by grace through faith in Christ and that alone. And once we're saved, what does Christ do with us? Christ points us back to the law for a definition of what is pleasing to God. Not so that we will be saved, but because we have been saved. We walk by the Spirit in conformity to that law, seeking to please and honor the Lord God. And along the way, as the people of God, as the blood-bought children of God, we are to esteem His name, His title, His perfections, His works. We are to esteem it. We are not to bring it down and drag it in the mud. Fisher, in his Marrow of Modern Divinity, says, The Lord, in this commandment, does require that we sanctify His name in our hearts, with our tongues, and in our lives, by thinking, conceiving, speaking, writing, and walking, so as becomes the excellency of His titles, attributes, ordinances, works, and religion. So brethren, take this to heart, pray to God Most High that He keeps us, that He watches over us, that we produce or provide or promote rather that esteem that is fitting for such a great God. And if you're not a believer here tonight, don't take the name of the Lord your God in vain. Certainly don't blaspheme, don't do any of the things that have been prohibited here. but do certainly flee to Christ. Christ is the means by which sinners are saved. Christ is the means by which sinners enter into heaven. Christ will save you by his grace, point you to his law, and he'll put that desire in you to keep it. I love the way our confession speaks concerning gospel and law. The gospel doesn't militate against or vanquish the law of God, but rather it sweetly complies with it. God in the gospel gives us a heart to delight in the law. God in the gospel gives us a desire to love Jesus by keeping his commandments. The Lord in the gospel gives us a new outlook and a new orientation, and the thought of blaspheming his name ought to cause us to be horrified. Well, let us close in a word of prayer. Father, we thank you for your word, and we thank you for these commandments and their clarity. And God, we thank you that ultimately we're saved by your grace through faith in Christ Jesus. Even surveying these first three, even as we will consider, God willing, in subsequent weeks, the rest of them, we see how far short we fell and how far short we fall. and how we thank you that the Lord Christ stands in the gap. The Lord Christ stands or sits enthroned at your right hand where he ever lives to make intercession for us, where he is our advocate with the Father. And we rejoice in this, your mercy, and in this, your goodness. Thank you for the gospel of our salvation. Thank you for the law that reveals to us your perfection, and God help us by the Spirit to walk in conformity to these things, letting our conduct be worthy of the gospel. And we ask this in the name of the Lord Jesus Christ. Amen. We'll close with a brief time of meditation.