the geneva catechism 4 (continued)
If we consider the condition of the human race, the question is answered. For by nature we are all cursed, and we cannot complain of God when He leaves us in this condition. Moreover as He manifests His grace and love toward His servants in blessing their children, so this is a testimony to His punishment of the wicked, when He leaves their seed accursed.
155. What more does He say? To incite us by gentleness, He says that He will have mercy on all who love Him and observe His commandments, to a thousand generations.
156. Does He mean that the obedience of a faithful man will save the whole of his race, even if they are still wicked? No, but that He will extend His goodness toward the faithful to such an extent, that in love for them He will make Himself know to their children, not only to prosper them according to the flesh, but to sanctify them by His Spirit, that He might make them obedient to His will.
157. But this is not always so. No. For as the Lord reserves for Himself the freedom to show mercy to the children of the ungodly, so on the other hand He retains the power to elect or reject in the generation of the faithful as it seems good to Him (Rom. 9:15-22). However, He does this in such a way that men may acknowledge that this promise is not vain or fallacious (Rom. 2:6-10).
158. Why does He mention here a thousand generations, and in regard to punishment, mention only three or four? To signify that it is His nature to exercise kindness and gentleness much more than strictness or severity, as He testifies, when He says that He is ready to show mercy, but slow to anger (Ex. 34:6-7; Ps. 103:8).
159. Let us come to the third commandment. Thou shalt not take the name of the Lord thy God in vain.
160. What does this mean? He forbids us to abuse the name of God, not only in perjury, but also in superfluous and idle swearing.