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。 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 days of trouble； I will deliver
thee； and thou shalt glorify Me。 For all this is bringing 't 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。
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 Gospel； and yet Christ； St。 Paul； and other saints often swore。
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。 If one part swears falsely； he has his sentence that he shall not
escape punishment； ad though it be deferred a long time； he shall not
succeed； that all that he may gain thereby will slip out of his hands；
and he will never enjoy it； 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。
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。
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。
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。 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。
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。 Likewise the
practices 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。
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 practice。 Then some good might
take root； spring up and bear fruit； and men grow up whom 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。
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 practices 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。
The Third Commandment。
Thou shalt sanctify the holy day。
＇Remember the Sabbath day to keep it holy。＇
The word holy day （Feiertag） is rendered from the Hebrew word Sabbath
which properly signifies to rest； that is； to abstain from labor。 Hence
we are accustomed to say； Feierbend machen ＇that is； to cease working＇；
or heiligen Abend geben ＇sanctify the Sabbath＇。 Now； in the Old
Testament； God separated the seventh day； and appointed it for rest；
and commanded that it should be regarded as holy above all others。 As
regards this external observance； this commandment was given to the
Jews alone； that they should abstain from toilsome work； and rest； so
that both man and beast might recuperate； and not be weakened by
unremitting labor。 Although they afterwards restricted this too
closely； and grossly abused it； so that they traduced and could not
endure in Christ those works which they themselves were accustomed to
do on that day； as we read in the Gospel just as though the commandment
were fulfilled by doing no external ＇manual＇ work whatever； which；
however； was not the meaning； but； as we shall hear； that they sanctify
the holy day or day of rest。
This commandment； therefore； according to its gross sense； does not
concern us Christians； for it is altogether an external matter； like
other ordinances of the Old Testament； which were attached to
particular customs； persons； times； and places； and now have been made
free through Christ。 But to grasp a Christian meaning for the simple as
to what God requires in this commandment； note that we keep holy days
not for the sake of intelligent and learned Christians （for they have
no need of it ＇holy days＇）； but first of all for bodily causes and
necessities； which nature teaches and requires； for the common people；
man…servants and maid…servants； who have been attending to their work
and trade the whole week； that for a day they may retire in order to
rest and be refreshed。
Secondly； and most especially； that on such day of rest （since we can
get no other opportunity） freedom and time be taken to attend divine
service； so that we come together to hear and treat of God's and then
to praise God； to sing and pray。
However； this； I say； is not so restricted to any time； as with the
Jews； that it must be just on this or that day； for in itself no one
day is better than another； but this should indeed be done daily；
however； since the masses cannot give such attendance； there must be at
least one day in the week set apart。 But since from of old Sunday ＇the
Lord's Day＇ has been appointed for this purpose； we also should
continue the same； in order that everything be done in harmonious
order； and no one create disorder by unnecessary innovation。
Therefore this is the simple meaning of the commandment： since
holidays are observed anyhow； such observance should be devoted to
hearing God's Word； so that the special function of this day should be
the ministry of the Word for the young and the mass of poor people； yet
that the resting be not so strictly interpreted as to forbid any other
incidental work that cannot be avoided。
Accordingly； when asked； What is meant by the commandment： Thou shalt
sanctify the holy day？ answer： To sanctify the holy day is the same as
to keep it holy。 But what is meant by keeping it holy？ Nothing else
than to be occupied in holy words； works； and life。 For the day needs
no sanctification for itself； for in itself it has been created holy
＇from the beginning of the creation it was sanctified by its Creator＇。
But God desires it to be holy to you。 Therefore it becomes holy or
unholy on your account； according as you are occupied on the same with
things that are holy or unholy。
How； then； does such sanctification take place？ Not in this manner；
that ＇with folded hands＇ we sit behind the stove and do no rough
＇external＇ work； or deck ourselves with a wreath and put on our best
clothes； but （as has been said） that we occupy ourselves with God's
Word； and exercise ourselves therein。
And； indeed； we Christians ought always to keep such a holy day； and be
occupied with nothing but holy things； i。e。； daily be engaged upon
God's Word； and carry it in our hearts and upon our lips。 But （as has
been said） since we do not at all times have leisure； we must devote
several hours a week for the sake of the young； or at least a day for
the s