There is a phrase used here that is… questionable. I assure you, it is necessary for the point. Please pardon any offense.
There are two words that are opposites, but I don’t believe that we understand the true meaning of either of them. One of them has adopted a modern definition which warps its ancient usages. The other has been completely lost in modern speech.
What does it mean to take the Lord’s name in vain? Is saying a phrase like, “God damn it,” really the issue being addressed? There are several problems here. Is it better or worse when that particular phrase is spoken in different languages? Case in point, the word for “God” in Hebrew is “Elohim”. So the issue cannot be the use of the word God. If, then, it is not the use of the word itself that is the issue, perhaps it is the manner of usage. Technically, there is nothing wrong with asking God to damn something. There are very justified cries from righteous Biblical figures who ask God to curse those who deserve a curse. If our ignorance in the matter of invoking damnation needs to be called into question, then our ignorance should spur a rebuke from our call for God to bless another. We do not have an understanding substantial enough to presume that one is guilty enough to deserve a curse. We do not have an understanding substantial enough to presume that one is worthy enough to deserve a blessing.
Therefore, it is not the mere act of these requests which is the problem. Perhaps the problem is that in our inferior understanding, we cannot justly bless nor curse anyone, with or without God’s help. I don’t believe that is really the issue that needs to be addressed, however, because the common usage of the phrase, “God damn it,” is rarely at an instance where the speaker truly wishes that God would damn “it”. The phrase is a colloquial interjection. We yell it when we stub our toe or when we are cut off in traffic. I think it’s safe to say that most of the time the phrase is used, the speaker does not really wish to inflict problems upon a given item (particularly an inanimate item). The only point where intent becomes the issue is when one might say, “God damn you.” Again, this falls back on my earlier point that we should not be so presumptive or hateful as to truly invoke such a stinging curse on another. I bring it up because it’s the point where the phrase is more directed. Otherwise, the phrase is misdirected and really quite arbitrary.
At that point, the fault lies in the fact that they are idle words. We will be judged for every idle word. This is the basis for the more common interpretations of the third commandment. To use the name of God amongst idle words is frowned upon. But here is the next problem. His name is not God. God is a title. Much like one would use the same word to say, “Thou shalt have no other gods before Me.” There are many things that can become gods. A god is an object of worship. We capitalize the word when we are in reference to the one true God, the God of Abraham, Isaac, and Jacob. We use it as a manner of identification in English because there are those who will not use the true name of God. From my understanding, we do not know for sure how to say God’s true name. Because there is debate on the matter, many just don’t use it at all. Therefore, we substitute titles like God, Lord, etc.
So idle words are no good. Using God’s name idly is no good. But if His name is not even really used, then we never break the third commandment, do we? Do we? Let’s take a step back and re-examine what it means to do something ‘in vain’. Over all, the definition we’ve already been using will suffice. To be vain is to be idle, without use, worthless, profitless, to no avail. Ecclesiastes really has the best definition: Vanity of vanities, all is vanity and chasing after wind. Vanity is chasing after wind. It is pointless. Now, I keep that short, sweet, and to the point because we do not need to explore the name of God nor meaning of the word vanity anymore. What we do need to address is what it means to “take” something within this context. The word used in the Hebrew is “nasah”. It is defined: to lift, bear, carry, and take. So we will look again at the commandment. “Thou shalt not lift the name of the LORD, thy God, in vain.” “Thou shalt not bear the name of the LORD, thy God, in vain.” “Thou shalt not carry the name of the LORD, thy God, in vain.” Now do you see what that really means? To take the Lord’s name upon yourself is to claim that you are His foot soldier. And what good is a soldier who does not follow his commander? He might as well not have a commander; if he doesn’t follow commands, for all intents and purposes, he doesn’t. So if you wear God’s name: His very identity, and use it as the basis for your own identity, then you absolutely must not do things contrary to Him and His ways. The one who does this is the one that God will not hold guiltless.
If there is something that we should not do, we should do the opposite. If we should not do bad, we should do good. If we should not take God’s name in vain, if we should not identify ourselves as people of God to no avail, then in what way should we take the name of God upon us? How shall we use the brand of our Master? How can we claim Him with purpose?
To do something in vain is to not do anything at all. The only actions worth taking are those which produce fruit. The Spirit works through us for the sake of good works which produce fruit. That fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control are the building blocks which are laid on the foundation of Christ. As believers, we all share that same rock foundation. But, of course, a foundation alone is not something in which to live. We must use that stability to build up the body of Christ, His church. Building is our greatest pursuit on this earth. Edification means just that, to build. Paul will not let us forget that the edification, building up, of one another is the primary goal of any action we take.
God strengthens us with the fruit of the Spirit. We should strengthen others with the fruit of the Spirit. If our actions do not ultimately achieve this end, they are worthless. They are vain. Even when I find it necessary to act a certain way for the sake of my own walk with God, I must constantly be aware of what my actions mean to others. If by my own understanding of a Godly walk, I see that there is nothing wrong with a certain deed, I can do it as much as I want. But if that deed is confusing to another or a hindrance to another or even an offense to another, I should not do it in their presence. My own freedom should never obstruct another’s conscience.
Not only should the actions I take be for the sake of edification of others, but every edifying thing should be at the forefront of my hands. Charity, peace, love, patience, and all-around righteousness are the deeds that God wants. If we are to follow God’s law, it should only be in a way that edifies others. Frankly, if we are not following God’s law, we are not building with sturdy materials. God’s law is love. Do not build with twigs and straw which will bend and burn when disaster comes. Build with gold and precious stones which are forever and will protect. No true fortress is built with perishable items. Truth, purity, and love are our materials. Use them. God will give you every opportunity to do so.
Every good deed will ultimately glorify God. His commands are not for us; a lamp does not shine for itself. His commands are not directly for Him (again, they are ultimately for Him); the fruit of a plant contains the seeds through which it spreads for the sake of more plants and more fruit. His commands are for our dealings with each other. “It was for the hardness of your hearts that this command was given.” His commands do not give us glory, and they do not make us worthy of praise. His commands do not add to Him, He is whole. We are not bringing anything to the table by performing them; they’re already His works! His commands are done through us so that they might spread to the world for His glory and the building of His church. We are His tools doing His handy work. In the toolbox of God, if I am the hammer and my neighbor is the nail, God is swinging the hammer. He forged us both. It is simply my job to be the best hammer I can be so that when I encounter the best nail that nail can be, we will build God’s temple within His entire body of believers.
The fact of the matter is I could be completely right in doing something. But it is not edifying to look at others and think myself better for doing that thing, and think them less for not. If it is something they should be doing, I should build them up to the task. If it something that is right for me and not for another, then I should be content in my own actions and preserve the peace between my brother and I, despite our differences. If my motives to act are fueled by pride, envy, anger, spite, or any other evil, they are not edifying.
The acts of the Pharisees were only fueled by these motives. They were not done for the sake of building up others for service to God. They were not done for the formation of a people set apart for God; they were done for the sake of an exclusivity which turned its back on God and what He truly wants. When pride and piety are the means and the end of our desire to execute God’s commands, we have taken His name in vain. When love and humility are the means and the end of our desire to execute God’s commands, we will perpetuate those deeds as the seeds sown in the good soil, producing 30 and 60 and 100 times over.
Ecclesiastes spends twelve chapters proclaiming the vain deeds which so many of us think are important. It ends with the moral of the story: Fear God and keep His commandments; for this is the duty of all mankind. Vanity will only be combatted by edifying deeds. Wind will only be withstood by a mountain. These vain deeds which seep into every crack of our lives must be drained from us and replaced with edifying works which will continue to grow. Our words and actions stand on the edge of pointlessness; let’s use them to build bridges.
There are two words that are opposites, but I don’t believe that we understand the true meaning of either of them. One of them has adopted a modern definition which warps its ancient usages. The other has been completely lost in modern speech.
What does it mean to take the Lord’s name in vain? Is saying a phrase like, “God damn it,” really the issue being addressed? There are several problems here. Is it better or worse when that particular phrase is spoken in different languages? Case in point, the word for “God” in Hebrew is “Elohim”. So the issue cannot be the use of the word God. If, then, it is not the use of the word itself that is the issue, perhaps it is the manner of usage. Technically, there is nothing wrong with asking God to damn something. There are very justified cries from righteous Biblical figures who ask God to curse those who deserve a curse. If our ignorance in the matter of invoking damnation needs to be called into question, then our ignorance should spur a rebuke from our call for God to bless another. We do not have an understanding substantial enough to presume that one is guilty enough to deserve a curse. We do not have an understanding substantial enough to presume that one is worthy enough to deserve a blessing.
Therefore, it is not the mere act of these requests which is the problem. Perhaps the problem is that in our inferior understanding, we cannot justly bless nor curse anyone, with or without God’s help. I don’t believe that is really the issue that needs to be addressed, however, because the common usage of the phrase, “God damn it,” is rarely at an instance where the speaker truly wishes that God would damn “it”. The phrase is a colloquial interjection. We yell it when we stub our toe or when we are cut off in traffic. I think it’s safe to say that most of the time the phrase is used, the speaker does not really wish to inflict problems upon a given item (particularly an inanimate item). The only point where intent becomes the issue is when one might say, “God damn you.” Again, this falls back on my earlier point that we should not be so presumptive or hateful as to truly invoke such a stinging curse on another. I bring it up because it’s the point where the phrase is more directed. Otherwise, the phrase is misdirected and really quite arbitrary.
At that point, the fault lies in the fact that they are idle words. We will be judged for every idle word. This is the basis for the more common interpretations of the third commandment. To use the name of God amongst idle words is frowned upon. But here is the next problem. His name is not God. God is a title. Much like one would use the same word to say, “Thou shalt have no other gods before Me.” There are many things that can become gods. A god is an object of worship. We capitalize the word when we are in reference to the one true God, the God of Abraham, Isaac, and Jacob. We use it as a manner of identification in English because there are those who will not use the true name of God. From my understanding, we do not know for sure how to say God’s true name. Because there is debate on the matter, many just don’t use it at all. Therefore, we substitute titles like God, Lord, etc.
So idle words are no good. Using God’s name idly is no good. But if His name is not even really used, then we never break the third commandment, do we? Do we? Let’s take a step back and re-examine what it means to do something ‘in vain’. Over all, the definition we’ve already been using will suffice. To be vain is to be idle, without use, worthless, profitless, to no avail. Ecclesiastes really has the best definition: Vanity of vanities, all is vanity and chasing after wind. Vanity is chasing after wind. It is pointless. Now, I keep that short, sweet, and to the point because we do not need to explore the name of God nor meaning of the word vanity anymore. What we do need to address is what it means to “take” something within this context. The word used in the Hebrew is “nasah”. It is defined: to lift, bear, carry, and take. So we will look again at the commandment. “Thou shalt not lift the name of the LORD, thy God, in vain.” “Thou shalt not bear the name of the LORD, thy God, in vain.” “Thou shalt not carry the name of the LORD, thy God, in vain.” Now do you see what that really means? To take the Lord’s name upon yourself is to claim that you are His foot soldier. And what good is a soldier who does not follow his commander? He might as well not have a commander; if he doesn’t follow commands, for all intents and purposes, he doesn’t. So if you wear God’s name: His very identity, and use it as the basis for your own identity, then you absolutely must not do things contrary to Him and His ways. The one who does this is the one that God will not hold guiltless.
If there is something that we should not do, we should do the opposite. If we should not do bad, we should do good. If we should not take God’s name in vain, if we should not identify ourselves as people of God to no avail, then in what way should we take the name of God upon us? How shall we use the brand of our Master? How can we claim Him with purpose?
To do something in vain is to not do anything at all. The only actions worth taking are those which produce fruit. The Spirit works through us for the sake of good works which produce fruit. That fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control are the building blocks which are laid on the foundation of Christ. As believers, we all share that same rock foundation. But, of course, a foundation alone is not something in which to live. We must use that stability to build up the body of Christ, His church. Building is our greatest pursuit on this earth. Edification means just that, to build. Paul will not let us forget that the edification, building up, of one another is the primary goal of any action we take.
God strengthens us with the fruit of the Spirit. We should strengthen others with the fruit of the Spirit. If our actions do not ultimately achieve this end, they are worthless. They are vain. Even when I find it necessary to act a certain way for the sake of my own walk with God, I must constantly be aware of what my actions mean to others. If by my own understanding of a Godly walk, I see that there is nothing wrong with a certain deed, I can do it as much as I want. But if that deed is confusing to another or a hindrance to another or even an offense to another, I should not do it in their presence. My own freedom should never obstruct another’s conscience.
Not only should the actions I take be for the sake of edification of others, but every edifying thing should be at the forefront of my hands. Charity, peace, love, patience, and all-around righteousness are the deeds that God wants. If we are to follow God’s law, it should only be in a way that edifies others. Frankly, if we are not following God’s law, we are not building with sturdy materials. God’s law is love. Do not build with twigs and straw which will bend and burn when disaster comes. Build with gold and precious stones which are forever and will protect. No true fortress is built with perishable items. Truth, purity, and love are our materials. Use them. God will give you every opportunity to do so.
Every good deed will ultimately glorify God. His commands are not for us; a lamp does not shine for itself. His commands are not directly for Him (again, they are ultimately for Him); the fruit of a plant contains the seeds through which it spreads for the sake of more plants and more fruit. His commands are for our dealings with each other. “It was for the hardness of your hearts that this command was given.” His commands do not give us glory, and they do not make us worthy of praise. His commands do not add to Him, He is whole. We are not bringing anything to the table by performing them; they’re already His works! His commands are done through us so that they might spread to the world for His glory and the building of His church. We are His tools doing His handy work. In the toolbox of God, if I am the hammer and my neighbor is the nail, God is swinging the hammer. He forged us both. It is simply my job to be the best hammer I can be so that when I encounter the best nail that nail can be, we will build God’s temple within His entire body of believers.
The fact of the matter is I could be completely right in doing something. But it is not edifying to look at others and think myself better for doing that thing, and think them less for not. If it is something they should be doing, I should build them up to the task. If it something that is right for me and not for another, then I should be content in my own actions and preserve the peace between my brother and I, despite our differences. If my motives to act are fueled by pride, envy, anger, spite, or any other evil, they are not edifying.
The acts of the Pharisees were only fueled by these motives. They were not done for the sake of building up others for service to God. They were not done for the formation of a people set apart for God; they were done for the sake of an exclusivity which turned its back on God and what He truly wants. When pride and piety are the means and the end of our desire to execute God’s commands, we have taken His name in vain. When love and humility are the means and the end of our desire to execute God’s commands, we will perpetuate those deeds as the seeds sown in the good soil, producing 30 and 60 and 100 times over.
Ecclesiastes spends twelve chapters proclaiming the vain deeds which so many of us think are important. It ends with the moral of the story: Fear God and keep His commandments; for this is the duty of all mankind. Vanity will only be combatted by edifying deeds. Wind will only be withstood by a mountain. These vain deeds which seep into every crack of our lives must be drained from us and replaced with edifying works which will continue to grow. Our words and actions stand on the edge of pointlessness; let’s use them to build bridges.
