第二条诫

批注：第一条诫命教导人心当归向上帝。第二条诫命则是指导我们的口舌。利用上帝的名掩饰谎言或散布不实言论，是极为邪恶的，也是罪，而且它不时地在我们的生活中以不同的方式产生。所有违反第二条诫命的罪当中，没有什么要比利用上帝的名讲道、教导和散布错误的教义所犯的罪来得更大。路德在此解释，我们当如何正确地使用上帝的名，以及起誓而不致犯罪。我们当凭着信心，用心与口纯正地宣认上帝与祂的道，以此荣耀祂。请留意路德如何劝勉我们，当在每一天与每顿饭的开始和结束（在胸前）划十字架并将自己交托上帝。划十架记号不是“罗马天主教”专有的惯例，它可溯源自初代教会。以这种可见的方式提醒自己：我们是谁，以及我们如何靠着十架上的耶稣基督从罪中被救赎出来。

49你不可妄称你主上帝的名。

50第一条诫命已经教导人的心、也叫人明白信心的道理。本条诫命现在引导我们继续往前，并教导我们如何正确地使用我们的口舌荣耀上帝。因为人心发出和表现出来的第一件事，就是言辞〔马太福音12：34〕。在上文中，我已经教导如何回答“有一位神是什么意思？”现在你必须专注学习并明白这条诫命与其他诫命的意义，并应用在自己身上。

51倘若现在有人问：“你如何理解第二条诫命？”或问“妄称上帝的名，或滥用上帝的名是什么意思？”你当这样简要回答：“它的意思是：无论我们用何种形式呼求主上帝的名，若其目的是为了欺骗或作错的事情，就是滥用上帝的名。”所以，这条诫命的重点是：我们不应在内心清楚或知道事实真相并非如此的情况下，口是心非地呼求上帝的名，或是任意将上帝的名挂在嘴边。好比有些人在法庭上一边宣誓，一边说谎诬陷他人。52因为没有什么比以上帝之名行虚假和欺骗更严重滥用上帝的名了。让这解释作为这条诫命最简单明了的意义吧！

53虽然我们不可能将妄用上帝之名的情形一一列举出来，但是从以上的说明，每个人都能轻易了解，上帝的名是在什么样的情况下以各种不同方式被人滥用。不过，让我简短地说明这些状况，所有妄用上帝神圣之名的，都是先从属世的交易活动以及与金钱、财产和名声相关的事当中发生的。这些事或在公开的法庭上，或在市场中，甚至在任何地方，人们以上帝的名起假誓，或以自己的灵魂起誓。这种情况在婚姻的事上特别普遍，有人私自订婚，之后却草率地解除婚约。

54然而，最大的妄用发生在属灵的事上。而这些属灵的事又与良心有关，就是当假传道人出现时，他们将谎言与虚空当作上帝的道，到处传讲散布〔约拿书2：8〕。

55请看，这一切都是藉着上帝的名来粉饰自己，或是为要使自己更有看头，或宣称自己说的才正确无误。这些都是事实，且发生在一般属世的交易活动中，或是发生在珍贵崇高的信仰教义上。亵渎者是与说谎者同类。我所指的，不是只有那些众所周知的亵渎者，这些人辱没上帝的名，不带一丝恐惧。（然而这些人不需要我们来惩戒，他们是属于绞刑台的。）我所指的也包括那些公开地辱没真理与上帝的道且被交给撒但的人。这一点，就无须再讨论。

56在此，就让我们用心学习这条诫命的重要性，并且尽一切努力防范，惟恐自己会犯下人外在行为中最大的罪，就是妄用上帝神圣的名。因为说谎与欺骗本身就是极大的罪，但是当我们试图证明自己的谎言是正当的，又藉着呼求与使用上帝的名遮掩羞耻，将谎言合理化时，这样的罪变得更严重了〔彼得前书2：16〕，以致为了圆谎，就从一个谎言变为两个谎言，甚至衍生出更多的谎言。

57因这缘故，上帝也在这条诫命加上了一条严厉的警告：“因为妄称耶和华名的，耶和华必不以他为无罪。”（出埃及记20：7）意思是，任何人若违反这诫命，必不蒙赦免，也必会得到惩罚。就像若有人背弃上帝，祂必会报应，所以祂也不会任由人使用祂的名来粉饰谎言。58但不幸的是，如今这罪已经成为这世上极为普遍的祸害了。几乎只有极少数人，不以上帝的名说谎与行诡诈，正如全心信靠上帝的人也极为少一样。

59按着我们的本性，在我们的里面都有这种“美德”，就是当我们做错事，我们会想办法遮掩或是粉饰这种羞耻，这样就不会有人看见或知道我们所犯的错。而且没有人会如此大胆敢向全世界吹嘘自己所做的恶事。所有人都宁愿暗中行事，而不要任何人知道他们在做的勾当。一旦有人犯罪而被逮到，他就将上帝的名牵扯其中，且想方设法要使这邪恶之事变成敬虔的事，耻辱变成荣耀。60这就是世人普遍的作法，它就像洪水一般在世界各地泛滥。就这样，我们寻求什么就得着什么，也得到了应有的报应：瘟疫、战争、饥荒、火灾、洪水、悖逆的妻子儿女与仆人，以及各种的污秽。如此多的苦难，若不是因此而来，还会从什么地方来呢？好在这土地仍然容忍和供养我们，这是上帝极大的怜悯〔民数记16：28-50〕。

61所以，最重要的是，当殷勤教导年轻人认真学习这条诫命〔申命记6：7〕，并当训练他们以崇高的敬意遵守第一、第二条诫命。每当他们犯罪时，我们就应当立刻杖责他们〔箴言13：24〕。再者，我们当在他们面前持守这条诫命，不断地教导他们，这样我们就不是只有以刑罚，也以敬畏上帝的心养育他们〔以弗所书6：4〕。

62现在，你明白妄称上帝的名是什么了。总结来说，它的意思是：一，为了说谎而使用上帝的名；二，以上帝的名坚持错谬的事；三，以上帝的名咒诅、发誓、以及行邪术，就是行任何邪恶之事。

63除此之外，你也应当知道该如何正确地使用上帝的名。因为当祂说：“你不可妄称你主上帝的名”时，祂要我们同时了解，我们当正确地使用祂的名。况且祂将祂的名彰显给我们，是要我们经常使用并得着益处。64所以很自然得出结论：因为这条诫命禁止我们为了说谎或邪恶的目的而使用上帝的圣名，另一方面，这条诫命就是命令我们当为了真理与一切的良善而使用祂的名，例如人需要或被要求发誓时，他就应当诚实的发誓〔民数记30：2〕。同样的，这条诫命也适用正确教导上帝的道，在患难中求告祂的名，以及在兴盛中赞美与感谢祂。此外，这些道理的总结和吩咐都在诗篇50篇15节：“并要在患难之日求告我，我必搭救你，你也要荣耀我。”因为这一切都是要将上帝的名运用在真理的服事中，并以祝福的方式使用祂的名。如此，祂的名才能被尊为圣，就像我们以主祷文所做的祷告一样〔马太福音6：9〕。

65现在你明白整个诫命的解释要点了。若以此理解，这个困扰许多教师的问题就容易解决了。这问题是：为什么福音书禁止起誓，但是基督、圣保罗，以及其他许多圣徒却常发誓呢？〔马太福音5：33-37；26：29；使徒行传21：20-26〕。66简单的解释：我们不为邪恶的目的发誓，也就是说，我们发誓不是为了支持错谬的事，也不在没必要与无益的事上发誓。不过，我们却当为支持良善与为邻舍益处而起誓。因为这种起誓是真正的善行，也是尊荣上帝的，它建立起真理与公义，驳倒谎言，促进人与人之间的和睦，使人顺服，并平息纷争。也因为如此，上帝要亲自介入其中，清楚断定对与错，良善与邪恶。67所以倘若有一方发假誓，他必无法逃离上帝的刑罚和审判。就算这审判会拖延一段很长的时间，他所做的也绝不会成功。他从发假誓所得到的一切，都将从其手中流失，而且他永远无法享受这一切。68我就曾看过许多人在自己的婚姻誓约上发假誓，但是这些人从未拥有片刻的快乐，或是健康的生活，反而是肉体、灵魂与财产在悲悲惨惨中消亡了。

69所以，正如我之前一再的劝勉与敦促，我们当用警告、威吓、约束与惩罚等方式，尽早教育我们的儿女，学习不说谎。他们当特别记住，不应使用上帝的名来支持谎言。因为若允许孩子任意而为，不会有什么好结果。现在情势更加明显，因为现今的世代要比以往任何时候都糟，处处都是一些不受管制、不顺服，不忠诚、无信仰并且胆大妄为的人。任何教导或责备，对他们无任何帮助。而这一切都是上帝对邪恶藐视这诫命者的忿怒与刑罚。

70另一方面，我们也当不断地劝诫与督促我们的儿女要尊敬上帝的名，并要他们经常将上帝的名挂在口中，以此面对一切可能发生在他们身上的事，或他们所能察觉到的事情〔诗篇8：2；34：1；马太福音21：16；希伯来书13：15〕。因为真正尊敬上帝的名，就是倚靠祂，并为得着一切安慰而呼求祂的名〔诗篇66：2；105：1〕。如同我们在第一条诫命中所听到的，我们会以心里相信，先将上帝应得的尊荣归给祂，之后，以口里承认的方式再次将荣耀归给祂。

71这不仅是一种蒙福得益的习惯，同时也是对抗魔鬼的一种非常有效的方法。因为魔鬼总是在我们的四周埋伏窥伺，好将我们推入罪恶与羞耻，灾难与困境当中〔提摩太后书2：26〕。但是他却不喜欢听到上帝的名，若有人从心中发出呼求上帝的声音，他就不能在那地方留太久。72的确，上帝若不透过我们呼求祂的名这种方式来保守我们，就必有许多可怕与惊人的灾难会临到我们身上。我就曾亲自尝试这方法。从经验中我学到，当我呼求上帝时，往往那突然发生的重大苦难就立即被挪开。若想要击溃魔鬼，我认为我们应当将上帝这神圣的名字一直放在口中，这样，魔鬼就不能如他所愿地伤害我们了。

73养成每日将自己，连同我们的灵魂与身体，妻子、儿女、仆人与我们所有的一切都交托给上帝的习惯〔诗篇31：5〕，以对付每个可能出现的困境，这也是一种有效的方法。同样的，饭前祈福与饭后谢恩〔马可福音8：6〕，还有其他早晚使用的祷文，我们也已经开始并持续在使用〔出埃及记29：38-43〕。74照样，当儿女们看见或是听见任何惊悚与可怕的事时，就用手在胸前划十字架，并呼喊说：“主上帝啊，保护我！”“亲爱的主耶稣，帮助我！”等等。再者，若有人得到了意外的好处，而无论这好处是多么的微小，他都可以说：“赞美感谢上帝！”或是“上帝已将这福气赐给我了！”等等，就像他们之前习惯向圣尼可拉斯或是其他圣徒禁食和祷告一样。以上所提的习惯，要比所有修道院的生活方式与卡督新派修士（Carthusian）的圣洁行为，更能蒙上帝的悦纳。

75注意，我们当以箴言22章6节所说的，以童稚和游戏的方式培养我们的孩童敬畏和尊荣上帝。如此，第一、二条诫命就会在不断操练中得以妥善遵守。一些良好的行为也能得以扎根、成长，并结出果实。当他们长大后，会为全地带来极大的帮助与欢乐。76此外，若是可行，和蔼愉悦的态度教养儿女，才是教养良好儿女的正确方式。因为若以杖责打的方式强迫儿女学习，绝不可能使他们成为良好的下一代。这种方式，充其量只有在棍棒打在他们背上的时候，才能带来他们对上帝的敬虔〔箴言10：13〕。

77但是<以童稚和游戏的方式教导上帝的诫命>使其在儿女心中生根建造，这要远比棒棍更能使他们敬畏上帝。所以，我用这般简明易懂的方式解释，都是为了少年人的缘故，希望他们能将所学牢记在心。因为我们若对孩童传讲，我们说话的方式就必须和他们一样。以此方式，我们就能避免上帝神圣的名被妄用，并教导孩童如何正确使用上帝的名。而且这教导不只是在言语上，还需在日常生活的操练上体现出来。然后，我们就会知道上帝喜悦我们正确地使用祂的名，并会丰富地赏赐我们；同样的，对于那妄用祂名的人，祂亦会施加可怕的惩罚。

The Second Commandment.

49 Thou shalt not take the name of the Lord, thy God, in vain.

50 As the First Commandment has instructed the heart and taught [the basis of] faith, so this commandment leads us forth and directs the mouth and tongue to God. For the first objects that spring from the heart and manifest themselves are words. Now, as I have taught above how to answer the question, what it is to have a god, so you must learn to comprehend simply the meaning of this and all the commandments, and to apply it to yourself.

51 If, then, it be asked: How do you understand the Second Commandment, or what is meant by taking in vain, or misusing God’s name? answer briefly thus: It is misusing God’s name when we call upon the Lord God, no matter in what way, for purposes of falsehood or wrong of any kind. Therefore this commandment enjoins this much, that God’s name must not be appealed to falsely, or taken upon the lips, while the heart knows well enough, or should know, differently; as among those who take oaths in court, where one side lies against the other. 52 For God’s name cannot be misused worse than for the support of falsehood and deceit. Let this remain the exact German and simplest meaning of this commandment.

53 From this every one can readily infer when and in how many ways God’s name is misused, although it is impossible to enumerate all its misuses. Yet, to tell it in a few words, all misuse of the divine name occurs, first, in worldly business and in matters which concern money, possessions, honor, whether it be publicly in court, in the market, or wherever else men make false oaths in God’s name, or pledge their souls in any matter. And this is especially prevalent in marriage affairs, where two go and secretly betroth themselves to one another, and afterward abjure [their plighted troth].

54 But, the greatest abuse occurs in spiritual matters, which pertain to the conscience, when false preachers rise up and offer their lying vanities as God’s Word.

55 Behold, all this is decking one’s self out with God’s name, or making a pretty show, or claiming to be right, whether it occur in gross, worldly business or in sublime, subtile matters of faith and doctrine. And among liars belong also blasphemers, not alone the very gross, well known to every one, who disgrace God’s name without fear (these are not for us, but for the hangman to discipline); but also those who publicly traduce the truth and God’s Word and consign it to the devil. Of this there is no need now to speak further.

56 Here, then, let us learn and take to heart the great importance of this commandment, that with all diligence we may guard against and dread every misuse of the holy name, as the greatest sin that can be outwardly committed. For to lie and deceive is in itself a great sin, but is greatly aggravated when we attempt to justify it, and seek to confirm it by invoking the name of God and using it as a cloak for shame, so that from a single lie a double lie, nay, manifold lies, result.

57 For this reason, too, God has added a solemn threat to this commandment, to wit: For the Lord will not hold him guiltless that taketh His name in vain. That is: It shall not be condoned to any one nor pass unpunished. For as little as He will leave it unavenged if any one turn his heart from Him, as little will He suffer His name to be employed for dressing up a lie. 58 Now, alas! it is a common calamity in all the world that there are as few who are not using the name of God for purposes of lying and all wickedness as there are those who with their heart trust alone in God.

59 For by nature we all have within us this beautiful virtue, to wit, that whoever has committed a wrong would like to cover up and adorn his disgrace, so that no one may see it or know it; and no one is so bold as to boast to all the world of the wickedness he has perpetrated; all wish to act by stealth and without any one being aware of what they do. Then, if any one be arraigned, the name of God is dragged into the affair and must make the villainy look like godliness, and the shame like honor. This is the common course of the world, which, like a great deluge, has flooded all lands. 60 Hence we have also as our reward what we seek and deserve: pestilences, wars, famines, conflagrations, floods, wayward wives, children, servants, and all sorts of defilement. Whence else should so much misery come? It is still a great mercy that the earth bears and supports us.

61 Therefore, above all things, our young people should have this commandment earnestly enforced upon them, and they should be trained to hold this and the First Commandment in high regard; and whenever they transgress, we must at once be after them with the rod, and hold the commandment before them, and constantly inculcate it, so as to bring them up not only with punishment, but also in the reverence and fear of God.

62 Thus you now understand what it is to take God’s name in vain, that is (to recapitulate briefly), either simply for purposes of falsehood, and to allege God’s name for something that is not so, or to curse, swear, conjure, and, in short, to practise whatever wickedness one may.

63 Besides this you must also know how to use the name [of God] aright. For when saying: Thou shalt not take the name of the Lord, thy God, in vain, He gives us to understand at the same time that it is to be used properly. For it has been revealed and given to us for the very purpose that it may be of constant use and profit. 64 Hence it is a natural inference, since using the holy name for falsehood or wickedness is here forbidden, that we are, on the other hand, commanded to employ it for truth and for all good, as when one swears truly where there is need and it is demanded. So also when there is right teaching, and when the name is invoked in trouble or praised and thanked in prosperity, etc.; all of which is comprehended summarily and commanded in the passage Ps. 50:15: Call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me. For all this is bringing it into the service of truth, and using it in a blessed way, and thus His name is hallowed, as we pray in the Lord’s Prayer.

65 Thus you have the sum of the entire commandment explained. And with this understanding the question with which many teachers have troubled themselves has been easily solved, to wit, why swearing is prohibited in the GospelMatt 5:24ff, James 5:12; Matt 5:33-37;26:29; Acts 21:20-26, and yet Christ, St. Paul, and other saints often swore. 66 The explanation is briefly this: We are not to swear in support of evil, that is, of falsehood, and where there is no need or use; but for the support of good and the advantage of our neighbor we should swear. For it is a truly good work, by which God is praised, truth and right are established, falsehood is refuted, peace is made among men, obedience is rendered, and quarrels are settled. For in this way God Himself interposes and separates between right and wrong, good and evil. 67 If one part swears falsely, he has his sentence that he shall not escape punishment, and though it be deferred a long time, he shall not succeed; so that all that he may gain thereby will slip out of his hands, and he will never enjoy it; 68 as I have seen in the case of many who perjured themselves in their marriage-vows, that they have never had a happy hour or a healthful day, and thus perished miserably in body, soul, and possessions.

69 Therefore I advise and exhort as before that by means of warning and threatening, restraint and punishment, the children be trained betimes to shun falsehood, and especially to avoid the use of God’s name in its support. For where they are allowed to do as they please, no good will result, as is even now evident that the world is worse than it has ever been, and that there is no government, no obedience, no fidelity, no faith, but only daring, unbridled men, whom no teaching or reproof helps; all of which is God’s wrath and punishment for such wanton contempt of this commandment.

70 On the other hand, they should be constantly urged and incited to honor God’s name, and to have it always upon their lips in everything that may happen to them or come to their notice. For that is the true honor of His name, to look to it and implore it for all consolation, so that (as we have heard above) first the heart by faith gives God the honor due Him, and afterwards the lips by confession.

71 This is also a blessed and useful habit and very effectual against the devil, who is ever about us, and lies in wait to bring us into sin and shame, calamity and trouble, but who is very loath to hear God’s name, and cannot remain long where it is uttered and called upon from the heart. And, indeed, many a terrible and shocking calamity would befall us if, by our calling upon His name, God did not preserve us. 72 I have myself tried it, and learned by experience that often sudden great calamity was immediately averted and removed during such invocation. To vex the devil, I say, we should always have this holy name in our mouth, so that he may not be able to injure us as he wishes.

73 For this end it is also of service that we form the habit of daily commending ourselves to God, with soul and body, wife, children, servants, and all that we have, against every need that may occur; whence also the blessing and thanksgiving at meals, and other prayers, morning and evening, have originated and remain in use. 74 Likewise the practice of children to cross themselves when anything monstrous or terrible is seen or heard, and to exclaim: “Lord God, protect us!” “Help, dear Lord Jesus!” etc. Thus, too, if any one meets with unexpected good fortune, however trivial, that he say: “God be praised and thanked; this God has bestowed on me!” etc., as formerly the children were accustomed to fast and pray to St. Nicholas and other saints. This would be more pleasing and acceptable to God than all monasticism and Carthusian sanctity.

75 Behold, thus we might train our youth, in a childlike way and playfully in the fear and honor of God, so that the First and Second Commandments might be well observed and in constant practise, Then some good might take root, spring up and bear fruit, and men grow up whom 76 an entire land might relish and enjoy. Moreover, this would be the true way to bring up children well as long as they can become trained with kindness and delight. For what must be enforced with rods and blows only will not develop into a good breed, and at best they will remain godly under such treatment no longer than while the rod is upon their back.

77 But this [manner of training] so spreads its roots in the heart that they fear God more than rods and clubs. This I say with such simplicity for the sake of the young, that it may penetrate their minds. For since we are preaching to children, we must also prattle with them. Thus we have prevented the abuse and have taught the right use of the divine name, which should consist not only in words, but also in practise and life, so that we may know that God is well pleased with this, and will as richly reward it as He will terribly punish the abuse.

 (Source: https://bookofconcord.org/large-catechism/ten-commandments/ )