p. 10 | Short Sermons on the Commandments by W. A. McCUTCHEN

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 2, 1907

Short Sermons on the Commandments

By W. A. McCUTCHEN

The Third Commandment

W. A. McCUTCHEN

“THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN.” Ex. 20:7.

We see thousands of persons who confidently believe that they are keeping the Sabbath command in observing Sunday. May it not be that among us there is just as great a misconception of this third commandment as others have had of the fourth?

What is it to take God’s name in vain? We readily reply, “To take it profanely or irreverently.” But in reality this expresses but a part of it. The definition of the word “vain” by Webster is: “1. Having no real substance, value, or importance; empty; void; worthless; unsatisfying; trivial. 2. Destitute of force or efficiency; to no purpose; fruitless; ineffectual.”

In the light of these definitions it is evident that whenever God’s name is used with “no value or importance” to the user, in a “trivial” way, “destitute of force or efficiency,” and “to no purpose,” it is taking his name in vain. Of course everybody knows that when one uses God’s name in bitter oaths and defames and blasphemes the name of God in that way, it is taking his name in vain. We may have been educated even to see that to use that holy name in a “trivial” way—in an irreverent, thoughtless, indifferent, and careless manner—is to take it in vain. But from the foregoing definitions of the word it is plain that even in the worship of God, when people are in the most religious mood, God’s name may be taken in vain. Let us demonstrate this:—

In worship we take God’s name upon our lips, and can not worship him without it. We can not offer a prayer or teach his Word without naming his name. Thus taken into our mouths, this name either is or is not to some purpose. We know there are instances when so taken that it is to “no purpose,” and when such is the case, it is taking God’s name in vain. Christ denounced the Pharisees for “teaching for doctrines the commandments of men,” and distinctly pronounced the “worship” they offered in connection with it as “vain.” Matt. 15:9. Again, in Matt. 7:21-23; we have this language: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? . . . And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” The class here mentioned say, “Lord, Lord,” enough, taking God’s name without constraint and very religiously, but all “in vain,” for it does not avail them anything. And most assuredly the prayers of the Pharisees mentioned in Luke 18:9-14 and that of the hypocrite in Matt. 6:5 were in vain, and every time God’s name was mentioned in them it was taking his

name “in vain;” for to these self-righteous petitioners the name was “empty,” “void,” “worthless,” “destitute of force or efficiency,” “to no purpose,” “fruitless,” and “ineffectual.” In connection with the last-named prayer the Lord says, “When ye pray, use not vain repetitions, as the heathen do,” from which it would appear that frequent repetition of the Lord’s name in our prayers, or in any other way, is “vain.” How often do we see this “vain repetition” which ceases to be prayer and descends into meaningless and worthless jargon.

In harmony with this idea as to the meaning of taking God’s name in vain, it should be noted that the command does not read, Thou shalt not take the name of the Lord thy God profanely, but, “Thou shalt not take the name of the Lord thy God in vain.” And while the taking of God’s name in vain would include taking it profanely, just as the greater always includes the lesser, yet it is not confined to that. The Bible shows a clear distinction between “the vain” and “the profane.” “Avoiding profane and vain babblings.” 1 Tim. 6: 20. “Shun profane and vain babblings.” 2 Tim. 2: 16.

Here is one passage of which it seems to me the people of God should take particular note in this connection at this time: “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matt. 5: 23, 24.

It is evident from the scriptures considered so far and from the positive statements in this passage that to proceed with our worship with a knowledge of wrongs and alienations between us and our brother without earnest and faithful efforts having been made at reconciliation, is vain worship. Indeed, we are stopped by this scripture, and are emphatically forbidden to offer our gifts until this is done. The worship under such circumstances is not only farcical, but sacrilegious; and if sacrilegious, then hypocritical—a taking of God’s name in vain in the solemn act of pretended worship. How many there are who, having done another a grievous wrong, have not the Christianity nor manhood to make it right, and yet keep on with their impious worship! It is easy, by word or act of injustice, to make a mistake and do wrong, but it is very hard and humiliating for most persons to acknowledge the wrong. What an appalling situation and fearful record to be met in the day of God by the unrelenting! This is not a sin that can not be forgiven, but one that is terrible in its wickedness and frightful in its extent, being so prevalent. I verily believe there is no cause that hinders people’s prayers more, or renders their worship so “worthless,” “fruitless,” “inefficient.”

It should be noticed that the requirement is, “If thou . . . rememberest that thy brother hath aught against thee,” that thou shalt go and be “reconciled,” and not that thou art to wait until thou hast something against thy brother. The “aught” the brother has against you may be real or imaginary. If you have really done him a wrong in word or deed, you know it, and of course it would be your duty to go to him and make things right; if you have not wronged him, but have reason to know, or to think, that he believes you have, still go and seek a reconciliation. Even if your efforts should not be successful, you will have done your duty. We can not make a man be “reconciled” if he will not be, but we can make an honest effort, show a Christian spirit ourselves, and so far clear our own skirts that we can go forward in the worship of God without its being “vain” and sinful worship. All this I believe the third commandment requires.

Keene, Tex.