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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.