Fourth Sunday
Catechismus oder christlicher Vnderricht, wie der in Kirchen vnd Schulen der Churfürstlichen Pfaltz getrieben wirdt
The Ninth Question
Question 9: Does God not do the human being an injustice by demanding in his law what he cannot do?
No; for God created the human being so that he could do it; but the human being, through the instigation of the devil, has willfully disobeyed and deprived himself and all his descendants of these abilities.
Frage 9: Tut denn Gott dem Menschen nicht unrecht, dass er in seinem Gesetz von ihm fordert, was er nicht tun kann?
Nein; denn Gott hat den Menschen also erschaffen, dass er es konnte tun; der Mensch aber hat sich und alle seine Nachkommen, aus Anstiftung des Teufels, durch mutwilligen Ungehorsam dieser Gaben beraubt.
Key Explanations
- God created man with the ability (Gott hat den Menschen also erschaffen, dass er es konnte tun): This emphasizes that when God originally created humans, they had the ability to fully obey God's law. This is consistent with the description in Question 6 of being created "in true righteousness and holiness." Therefore, the requirements of the law were based on the ability originally given to humans.
- But man has deprived himself of these gifts (der Mensch aber hat sich ... dieser Gaben beraubt): This is the core of the answer to the "unfairness" accusation. Humans' current inability to obey the law is not due to a problem with God's law, but rather the consequence of their own actions. This inability is a loss, not a lack of ever having possessed it.
- Willful disobedience and the temptation of the devil (mutwilligen Ungehorsam ... aus Anstiftung des Teufels): This points out the reasons for the loss of human ability: willful disobedience is the subjective responsibility of humans, while the temptation of the devil is the external inducement. This again points to the fall and disobedience of the ancestors described in Question 7.
- Impacting all descendants (sich und alle seine Nachkommen): This emphasizes that the fall of the ancestors not only affected them, but also passed on this loss of ability to all their descendants. This explains how the state of being "completely unable to do any good" described in Question 8 came about. Therefore, the requirements of the law are righteous, because they point to the state that humans were originally meant to achieve, and their current inability is the result of their own fall.
Question 10
Question 10: Will God let such disobedience and apostasy go unpunished?
By no means; on the contrary, he is terribly angry at both original sin and actual sin, and will punish these sins through righteous judgment, both in this life and in eternity, just as he has said: "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them."
Frage 10: Will Gott solchen Ungehorsam und Abfall ungestraft lassen hingehen?
Mitnichten; sondern er zürnet schrecklich, beides über angeborene und wirkliche Sünden, und will sie aus gerechtem Urteil zeitlich und ewig strafen, wie er gesprochen hat: Verflucht sei jedermann, der nicht bleibet in alle dem, das geschrieben stehet in dem Buch des Gesetzes, dass er's tue.
Key Explanations
By no means (Mitnichten)
Emphasizes that God will not ignore or overlook human rebellion and depravity. This short negative phrase conveys a strong tone, clearly expressing God's attitude towards sin.
Terribly angry (zürnet schrecklich)
Depicts God's intense emotion and attitude towards sin. This is not a mild displeasure, but a terrible anger.
Original sin and actual sin (angeborene und wirkliche Sünden)
Points out that God's wrath and punishment are directed not only at the inherently corrupt nature of humans (original sin), but also at the actual sins committed in life (actual, personal sin). This covers the two aspects of sin: state and action.
Righteous judgment (aus gerechtem Urteil)
Emphasizes that God's punishment is based on His righteousness. This echoes the discussion of God's righteousness in Answer 9. God's punishment is reasonable and just.
Temporal and eternal punishment (zeitlich und ewig strafen)
Indicates that the consequences of sin affect not only this life (temporal), but also lead to eternal punishment. This shows the seriousness of sin in that it offends the eternal and infinite God.
Citing the Book of the Law (wie er gesprochen hat...)
Cites the curse from the Book of the Law to confirm that God's punishment of those who do not obey the law is explicitly taught in the Bible. This sentence (from Galatians 3:10) further emphasizes that complete obedience to the law is necessary, or else one will face the curse.
Question 11
Question 11: Is God not also merciful?
God is indeed merciful, but He is also just. Therefore, His justice requires that the offense against the supreme majesty of God must be punished with the highest, that is, the eternal punishment of body and soul.
Frage 11: Ist denn Gott nicht auch barmherzig?
Gott ist wohl barmherzig, er ist aber auch gerecht. Deshalb erfordert seine Gerechtigkeit, dass die Sünde, welche wider die allerhöchste Majestät Gottes begangen ist, auch mit der höchsten, das ist der ewigen Strafe an Leib und Seele gestraft werde.
Key Explanation
God is indeed merciful (Gott ist wohl barmherzig)
Affirms the attribute of God's mercy. This is an important part of God's attributes in the Bible.
But He is also righteous (er ist aber auch gerecht)
Juxtaposes God's mercy with His righteousness. This is a critical balance point. Understanding God's righteousness and mercy is the foundation for recognizing His complete attributes.
His righteousness demands (deshalb erfordert seine Gerechtigkeit)
Explains why severe punishment is necessary. Punishment is not arbitrary, but stems from the nature of God's righteousness.
Sin, which offends the supreme majesty of God (die Sünde, welche wider die allerhöchste Majestät Gottes begangen ist)
Points out the seriousness of sin lies in its object. Sin is an offense against God, who is of "supreme majesty". Therefore, the severity of sin corresponds to God's infinity and supremacy.
Must be punished with the highest, that is, eternal punishment in body and soul (auch mit der höchsten, das ist der ewigen Strafe an Leib und Seele gestraft werde): The degree of punishment is determined by the object of sin - the supreme majesty of God. The highest punishment is eternal punishment of body and soul. This again emphasizes the immense seriousness of sin, and the absolute demand of God's righteousness. This answer foreshadows that mere mercy cannot solve the problem of sin, justice must be satisfied, which also paves the way for the discussion of redemption (the work of Christ) that follows.
Practical Applications
Understanding God's Law and Our Weakness
God's demand for complete obedience is reasonable, as it was our original capacity when we were created. Our current failures stem from our own chosen fall. This reminds us not to complain about God's standards, but to recognize our own inadequacies and humbly abandon relying on ourselves to please God.
Facing the Consequences of Sin and God's Wrath
God is angry at sin and will inflict punishment in this life and eternally, because sin offends His dignity. This teaching reminds us of the seriousness of sin and its consequences, so that we remain vigilant against sin and hold God's judgment in awe.
Understanding the Necessity of Salvation and the Preciousness of the Gospel
We cannot keep God's law, and the punishment for sin is unavoidable, making Christ's redemptive work crucial. God's justice demands eternal punishment, implying that man cannot save himself. This makes the truth that Christ paid the price and satisfied God's justice even more precious. Only by understanding the strictness of the law and the consequences of sin can we truly appreciate the grace of the gospel.
Responding to God's Justice and Mercy
Knowing that God is both just and merciful leads us to seek redemption in Christ. After being saved, understanding God's hatred of sin causes us to distance ourselves from evil, while comprehending His mercy inspires us to be grateful and live a new life that glorifies Him. Our ability to do good is because Christ has saved us, renewing us through the Holy Spirit, so that we can express gratitude to God with our whole lives. These two aspects together shape the driving force of the Christian life.
Heidelberg Catechism