An Exposition of the Assemblies Catechism

Question: WHAT do we pray for in the fifth petition?

Answer: In the fifth petition, which is, [And forgive us our debts, as we forgive our debtors,] we pray, that God, for Chris's sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others.

Question: Why does this petition immediately follow the former?

Answer: To teach, that all temporal and corporal good things, without special and spiritual ones, are little worth; Psalm 4:6. There be many that say, who will show us any good? Lord, lift you up the light of your countenance upon us. Psalm 17:14, 15. From men which are your hand, O Lord, from men of the world, which have their portion in this life, and whose belly you fill with your hidden treasure. They are full of children, and leave the rest of their substance to their babes. As for me, I will behold your face in righteousness? I shall be satisfied, when I awake, with your likeness.

Question: Why is it annexed to the former with the copulative and?

Answer: To teach, that to be one minute in the confluence of all earthly good things, without the pardon of sin, is a very dangerous and dreadful condition; Luke 12:16, 20. And he spoke a parable unto them, saying, The ground of a certain rich man brought forth plentifully: But God said unto him, You fool, this night shall your soul be required of you; then whose shall those things be which you have provided?

Question: Why is forgiveness of sins placed in the front of spiritual blessings?

Answer: Because until sin be pardoned, we are under wrath, and can have no special saving grace applied to us, until we are accepted; until we are in Christ, we have no covenant-right to the blessings of Christ; Matthew 11:28. Come unto me all you that labor and are heavy laden, and I will give you rest. Verse 30. For my yoke is easy, and my burden is light; John 15:4, 5. Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine; no more can you, except you abide in me. I am the vine, you are the branches. He who abides in me, and I in him, the same brings forth much fruit; for without me you can do nothing.-Verse 7. If you abide in me, and my words abide in you; you shall ask what you will, and it shall be done unto you. John 3 ult. He who believes on the Son, has everlasting life; and he who believes not the Son, shall not see life; but the wrath of God abides on him.

Question: Why do we pray for forgiveness? Cannot we make amends for our sins, and be freed from their guilt, without pardon?

Answer: No, all that we can ever do, or suffer, can never expiate the guilt of the least sin; Psalm 49:7, 8. None of them can by any means redeem his brother, nor give to God a ransom for him; (for the redemption of their soul is precious, and it ceases for ever) 1 Samuel 2:25. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

Question: Does God then freely, and out of mere grace, forgive us?

Answer: Yes, without any respect had to anything we can do, or be; Isaiah 43:25. I, even I am he who blots out your transgressions for my own sake, and will not remember your sins. Romans 9:15. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Verse 18. Therefore has he mercy on whom he will have mercy, and whom he will he hardens.

Question: How does God forgive sins?

Answer: (1.) Universally, all sins; Exodus 34:6, 7. And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands; forgiving iniquity, and transgression, and sin. Jeremiah 33:8. And I will cleanse them from all their iniquities, whereby they have sinned against me; And I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. Hosea 14:2. Take away all iniquity, and receive us graciously. (2.) Completely, and perfectly; Isaiah 43:25. I, even I am he who blots out your transgressions for my own sake, and will not remember your sins. Psalm 103:12. As far as the east is from the west, so far has he removed our transgressions from us. Micah 7:19. He will subdue our iniquities; and you will cast all our sins into the depths of the sea. Isaiah 38:17. For you have cast all my sins behind your back. (3.) Everlastingly; Jeremiah 31:34. For I will forgive their iniquity, and I will remember their sin no more. Hebrews 8:12. And their sins and their iniquities will I remember no more.

Question: But does not God punish them afterward, whom he has justified and forgiven?

Answer: No, not with a proper and vindictive punishment; but he brings evils upon them for their sins, as a Father chastises his child; and other sorts of afflictions for their spiritual good: He may be angry, as a Father, with those he has pardoned, but never hate them as a condemning Judge; Psalm 89:28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. Verse 34. My covenant will I not break, nor alter the thing that is gone out of my lips.

Question: How can God be said freely to pardon all our sins, when we pray it may be done for Christ's sake; does not that imply that Christ has satisfied God for our sins, and deserved our remission?

Answer: Yes, it does so; for the Lord Christ, by his life and death, did satisfy Divine Justice, and did merit our forgiveness: But if he did so, we did not so; our sins cost him dear, but their pardon cost us nothing; our pardon is perfectly free to us, though due to Christ, for God gave Christ freely for us; God accepts of his merits, and applies them to us freely; Romans 3:24. Being justified freely by his grace, through the redemption that is in Jesus Christ.

Question: But is there nothing required from us as the condition of pardon? and if so, how can it be absolutely free?

Answer: There are required repentance from sin, and faith in the Lord Christ; Luke 13:3. But except you repent, you shall all likewise perish; John 3 ult. And he who believes not the Son, shall not see life; but the wrath of God abides on him. This is required from us towards our pardon, but yet it is free, (1.) Because God freely ordains thus to pardon. (2.) Because both these are the free gifts of God; Acts 11:18. Then has God also to the Gentiles granted repentance unto life. Ephesians 2:8. For by grace are you saved, through faith; and that not of yourselves, it is the gift of God.

Question: When then are our sins forgiven?

Answer: Just upon our closure with Christ by faith, in that very moment; Romans 5:1. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. Romans 8:1. There is therefore now no condemnation to them which are in Christ Jesus.

Question: Why do we pray in the answer, for the forgiveness of all our sins?

Answer: Because if the least guilt should remain upon us, it would exclude us from God's favor, and lodge us in everlasting burnings; Romans 6 ult. For the wages of sin is death.

Question: What are the privileges and blessings that accompany pardon?

Answer: Justification is accompanied with adoption; John 1:12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. With the Spirit and principle of all grace and holiness; 1 Corinthians 6:11. And such were some of you; but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God. With an infallible title to eternal glory; John 3:16. That whoever believes in him should not perish, but have everlasting life; Romans 8:30. Whom he justified, them he also glorified.

Question: How may we know that we are pardoned and justified?

Answer: Ordinarily, by our sanctification, by our loathing of sin, our contempt of the world, our valuing of Christ, our love and thankfulness to God, etc. 1 Corinthians 6:11. But you are sanctified. Romans 7:24. O wretched man that I am, who shall deliver me from the body of this death? Galatians 6:14. By whom the world is crucified unto me, and I unto the world. 1 Peter 2:7. Unto you therefore which believe, he is precious. Luke 7:47. Her sins, which are many, are forgiven; for she loved much.

Question: What is meant by [our?] Is it only such sins as we have personally and actually committed?

Answer: No, but also Adam's sin, which is ours by imputation; Romans 5:19. By one man's disobedience many were made sinners. And original sin, which is ours by inhesion; Psalm 51:5. Behold, I was shaped in iniquity, and in sin did my mother conceive me. And other men's sins, which we have made ours, by exciting them to them, not hindering of them, silence at them, and other ways; 2 Samuel 12:9. You have killed Uriah the Hittite with the sword, and have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. 1 Timothy 5:22. Neither be partaker of other men's sins.

Question: Wherefore are sins called debts?

Answer: Because they are a non-payment of God's dues, a non performance of our duty; which makes us liable to the arrest of death, and to the prison of Hell.

Question: Why do we plead our own forgiveness of others?

Answer: Not as any merit of our own pardon; but either as an encouragement of ourselves to beg pardon; seeing such evil, envious, and malignant persons, are enabled to forgive others, much more may we hope the good and gracious God will forgive us: or, as a condition, without which we can have no pardon, and with which we shall; Matthew 6:14. For if we forgive men their trespasses, your heavenly Father will also forgive you.

Question: How do others trespass against us?

Answer: When they injure us, either in our persons, or names, or families, or estates, or souls, etc. 1 Samuel 2:25. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?

Question: Can we forgive our neighbor freely, fully, and perfectly, as God does forgive us?

Answer: We cannot.

Question: What then is the meaning of God's forgiving us, as we forgive others?

Answer: Not as to the quantity and perfection of forgiveness, but as to the sincerity and quality thereof; Matthew 18 ult. So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses.

Question: Are we always bound to manifest outwardly our love and forgiveness to all our enemies, and to behave ourselves towards them as friends?

Answer: No, if we have experienced them to be treacherous and false, and see no change, we are not bound to trust them; if they be, and remain wicked and profane, we must not associate with them; Psalm 26:5. I have hated the congregation of evil doers, and will not sit with the wicked. Verse 4. I have not sat with vain persons, neither will I go in with dissemblers.

Question: What then must we do to such?

Answer: We must heartily forgive them all their injuries, we must love them with the love of benevolence, pray for them, and be ready and willing to do them all good, both of body and soul; Matthew 5:44, 45. But I say unto you, Love your enemies; bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you. That you may be the children of your Father which is in Heaven; for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust.

Question: If we forgive others, shall we be forgiven ourselves?

Answer: We shall, if out of obedience to God, and love to Christ, we do it.

Question: What is the first inference from hence?

Answer: That except our sins be forgiven, we are lost and undone creatures; and therefore we must never be contented, until we are pardoned.

Question: What is a second inference?

Answer: That God is a God of love, goodness, and pardon; seeing he will not pardon us, if we do not pardon others; but will, if we do so.

Question: What is a third inference?

Answer: That if we live in hatred when we pray the Lord's prayer, we pray for our own damnation; Matthew 18:22. Jesus says unto him, I say not unto you, Until seven times, but until seventy times seven. Verse 35. So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses. Of God's leading us into temptation


An Exposition of the Assemblies Catechism

Question: WHAT do we pray for in the sixth petition?

Answer: In the sixth petition, which is, [And lead us not into temptation; but deliver us from evil:] we pray, that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.

Question: Why is this petition joined to the former with the copulative and?

Answer: Because it will be but little advantage to have former sins pardoned, and to be left to the power and practice, to the love and trade of sin for the future; Ezekiel 18:26. When a righteous man turns away from his righteousness, and commits iniquity, and dies in them; for his iniquity that he has done, shall he die.

Question: What is meant by temptation?

Answer: In general, a trial or probation of what is in us, or of what we will do.

Question: What is meant by temptation here?

Answer: Temptation to sin and wickedness.

Question: How may we be said to be tempted to sin?

Answer: (1.) Effectually by ourselves, and our own hearts; James 1:14, 15. But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust has conceived, it brings forth sin; and sin when it is finished, brings forth death. (2.) Formally, with an intention to draw into sin; and so we are tempted of the devil; 1 Chronicles 21:1. And Satan stood up against Israel, and provoked David to number Israel. Matthew 4:1, 3. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when the tempter came to him, he said, If you be the Son of God, command that these stones be made bread. (3.) Innocently, and blamelessly; and so God is said to tempt; 2 Samuel 24:1. And again the anger of the Lord was kindled against Israel; and he moved David against them to say, Go number Israel and Judah.

Question: How many ways may God be said to tempt evil?

Answer: (1.) By withdrawing his grace, either common or special; 2 Chronicles 32:31. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land; God left him to try him, that he might know all that was in his heart. (2.) By permitting Satan, and wicked men, to tempt; 2 Samuel 24:1. He moved David against them, to say, Go and number Israel and Judah. With 1 Chronicles 21:1. Satan stood up against Israel, and provoked David. Matthew 4:1. Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. (3.) By presenting occasions in his providence, which he knows will be abused to sin; as in the fall of Adam, the hardening of Pharaoh, etc.

Question: What do we beg in this petition?

Answer: We beg, that we may not any of these, or any other ways, whereby the holy God may be said to lead into temptation, be led thereunto; Psalm 141:1. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not cat of their dainties, Psalm 19:13. Keep back your servant also from presumptuous sins; let them not have dominion over me: Then shall I be upright, and I shall be innocent from the great transgression.

Question: What is meant by evil?

Answer: Some understand of the devil, but the best meaning is sin, which is the evil of evils, and makes the devil evil, and is the worst of evils the devil can bring upon us, and is usually so understood in scripture; Psalm 97:10. You that love the Lord, hate evil, Isaiah 1:16. Cease to do evil. Amos 5:15. Hate the evil, and love the good. Romans 12:9. Abhor that which is evil.

Question: What is meant by deliverance from evil?

Answer: That if God sees meet to permit us to be tempted by Satan, and the wicked without, or by our own hearts within, to sin; or occasionally, by his providence; that he will not leave us, but undertake for us, that we may not be led into sin thereby, but by his grace be made more than conquerors. Psalm 51:10. Create in me a clean heart, O God, and renew a right spirit within me. Psalm 119:133. Order my steps in your word and let not any iniquity have dominion over me. According to his promise; 1 Corinthians 10:13. But God is faithful, who will not allow himto be tempted above that you are able. 2 Corinthians 12:9. And he said unto me, My grace is sufficient for you; for my strength is made perfect in weakness.

Question: What is the first inference?

Answer: That sin is the worst of evils.

Question: What is the second inference?

Answer: That without God's grace we can never withstand, but shall be overcome by every temptation; 2 Corinthians 3:5. Not that we are sufficient of ourselves, to think anything as of ourselves; but our sufficiency is of God, John 15:5. For without me you can do nothing.

Question: What is the third inference?

Answer: That we must do all we can to keep ourselves from temptation, and to engage the grace of God with us in temptation, by prayer, by pleasing the Spirit of God, by looking to Jesus, etc. Of the Conclusion


An Exposition of the Assemblies Catechism

Question: WHAT does the conclusion of the Lord's prayer teach us?

Answer: The conclusion of the Lord's prayer, which is, [For your is the kingdom, and the power, and the glory, forever and ever; Amen.] teaches us, to take our encouragement in prayer from God only; and in our prayers to praise him; ascribing kingdom, power, and glory to him; and in testimony of our desire, and assurance, to be heard, we say, Amen.

Question: Why is the conclusion joined to the particle For?

Answer: To teach us, that therein are included arguments, or reasons to press God withal, and to prevail with him for audience.

Question: But is it lawful to argue with God, and to urge him with reasons in prayer?

Answer: It is not only lawful, but expedient, yes, highly commendable; as is seen in the saints prayer. In Moses,' Numbers 14:13. And Moses said unto the Lord, Then the Egyptians shall hear it, (for you brought up this people in your might from among them.) Verse 19. Pardon, I beseech you, the iniquity of this people, according unto the greatness of your mercy, and as you have forgiven this people from Egypt, even until now. In Joshua's, chapter 7:7. And Joshua said, Alas! O Lord God; wherefore have you at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan. Verse 9. For the Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: And what will you do unto your great name? In Asa's, 2 Chronicles 14:11. And Asa cried unto the Lord his God, and said, Lord, it is nothing with you to help, whether with many, or with them that have no power. Help us, O Lord our God, for we rest on you; and in your name we go against this great multitude. O Lord, you are our God; let no man prevail against you. In Jehoshaphat's, 2 Chr. 20:6.-And said, O Lord God of our fathers, are not you God in Heaven? And rule not you over all the kingdoms of the heathen? And in your hand is there not power and might, so that none is able to withstand you? And Hezekiah's, 2 Kings 19:15. And Hezekiah prayed before the Lord, and said, O Lord God of Israel, which dwell between the cherubim; you are the God, even you alone, of all the kingdoms of the earth: You have made Heaven and earth. Verse 19. Now therefore, O Lord our God, etc.

Question: But to what purpose, can we think to prevail with God, by our arguments and importunities?

Answer: They are not used, as though we would put God in remembrance of anything, or would prevail with God to do that for us, which he is unwilling to give.

Question: Why then?

Answer: For our own profit, for the enlarging of our own hearts, for the exciting of our fervency, for the exerting of faith, hope, zeal, charity, etc. in prayer; and so to prepare ourselves for the mercy, that we may the more gratefully receive it, and the more fruitfully employ it.

Question: How many arguments are in this conclusion?

Answer: Three.

Question: From whence are they taken?

Answer: From God's kingdom, from his power, and from his glory.

Question: What kingdom is here meant?

Answer: God's universal, essential, and absolute kingdom; wherein may be, and is involved, his special kingdom over the church.

Question: What are the arguments from hence?

Answer: Because all that we can pray for in this prayer, is for the advancement and perfecting of this his kingdom, by the destruction of all persons and things that oppose it, and the completion of his dominion over all his subjects; therefore he would grant all these requests.

Question: What is another?

Answer: Because he being such an absolute Lord and Sovereign has an undeniable right, and unquestionable authority, to give and grant all we ask, and to effect and bring to pass all we beg: For all persons and things are his own, and at his disposal. Matthew 20:15. Is it not lawful for me to do what I will with my own?

Question: What is meant by power?

Answer: God's essential, infinite, irresistible power, whereby he can do what he pleases; Psalm 135:6. Whatever the Lord pleased, etc.

Question: What is the argument from hence?

Answer: That we ask nothing from God, but what we can do with infinite ease, in despite of all the opposition that Hell, earth and heart can make to the contrary; Philippians 3 ult. According to the working, etc. Ephesians 3:20. Now unto him that is able, etc.

Question: What is meant by glory?

Answer: Not his essential glory, which no man, or angel, can ever apprehend.

Question: What glory then?

Answer: His declared and acknowledged glory, even the accomplishment of all his decrees by his providence; and then the love, the adoration, and the praises, the self-dedications of angels and saints, returned to him for the same.

Question: What is the argument or motive from hence?

Answer: That seeing the substance of every request does directly tend to, and will perfectly end in, this glory of God, when they are fully answered; therefore he would gradually answer them while we are here, and perfectly at last, to the advancement of his glory now, and the completion of it then. 1 Chronicles 29:11. Your, O Lord, is the greatness, and the power, and the glory, etc. Joshua 7:9. And what will you do unto your great name? Isaiah 42:8. I am the Lord, that is my name, etc. Isaiah 48:11. For my own sake, even for my own sake, will I do it, etc.

Question: Why is Amen added?

Answer: Because it is the usual conclusion of prayers and praises; Psalm 41:13. Blessed be the Lord God of Israel, etc. Psalm 72:19. And blessed be his glorious name forever, etc. 2 Corinthians 13 ult. The grace of the Lord Jesus, and the love of God, etc. Romans 16:20. The grace of our Lord Jesus Christ be with you. Amen.

Question: But what does this word here signify?.

Answer: It signifies, (1.) The reality and ardency of our desires to be granted in what we pray for: Revelation 22:20. He which testifies these things, says, Surely I come quickly. Amen. Even so come Lord Jesus.

Question: And what besides?

Answer: Our trust and firm confidence that we shall be heard and answered in all these our requests; Revelation 1:7. Even so, Amen. Revelation 7:12. Saying, Amen. Blessing, and glory, and wisdom, etc.

Question: What are the inferences from hence?

Answer: That we ought to use in prayer all such arguments, as may most and best affect our hearts towards God, excite our graces, and succeed with God.

Question: What is another?

Answer: That all we pray for must be in a subserviency to God's kingdom, and with a desire of his glory.

Question: What is the next?

Answer: That we must act according to our prayers; do all we can for the advancement of God's kingdom, and the exaltation of his glory, as subjects and votaries thereto; Psalm 116:16. 1 Corinthians 10:31.

Question: What may more be gathered hence?

Answer: That as we ought to begin, so to continue, and conclude our prayers, in lowest adorations of God, and acknowledgments of his glory and attributes.

Question: What more does this conclusion teach?

Answer: That in prayer we must be fervent in our desires, and longing for what we pray, James 5:16.

Question: Is there anything besides?

Answer: That praying for things agreeable to God's will, we ought to be confident that we shall succeed in our requests praying for the matter, and after the manner of this prayer; James 1:6, 8. Matthew 21:22.


Question: What is your only comfort in life and death?

Answer: That I am not my own, but belong with body and soul, both in life and in death, to my faithful Saviour Jesus Christ. He has fully paid for all my sins with His precious blood, and has set me free from all the power of the devil. He also preserves me in such a way that without the will of my heavenly Father not a hair can fall from my head; indeed, all things must work together for my salvation. Therefore, by His Holy Spirit He also assures me of eternal life and makes me heartily willing and ready from now on to live for Him.

That I am not my own,[1] but belong with body and soul, both in life and in death,[2] to my faithful Saviour Jesus Christ.[3] He has fully paid for all my sins with His precious blood,[4] and has set me free from all the power of the devil.[5] He also preserves me in such a way[6] that without the will of my heavenly Father not a hair can fall from my head;[7] indeed, all things must work together for my salvation.[8] Therefore, by His Holy Spirit He also assures me of eternal life[9] and makes me heartily willing and ready from now on to live for Him.[10]


Question: What do you need to know in order to live and die in the joy of this comfort?

Answer: First, how great my sins and misery are; second, how I am delivered from all my sins and misery; third, how I am to be thankful to God for such deliverance.

First, how great my sins and misery are;[1] second, how I am delivered from all my sins and misery;[2] third, how I am to be thankful to God for such deliverance.[3]


Question: From where do you know your sins and misery?

Answer: From the law of God.


Question: What does God's law require of us?

Answer: Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.

Christ teaches us this in a summary in Matthew 22: You shall love the LORD your God with all your heart, and with all your soul, and with all your mind.[1] This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.[2]


Question: Can you keep all this perfectly?

Answer: No, I am inclined by nature to hate God and my neighbour.

No,[1] I am inclined by nature to hate God and my neighbour.[2]


Question: Did God, then, create man so wicked and perverse?

Answer: No, on the contrary, God created man good and in His image, that is, in true righteousness and holiness, so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.

No, on the contrary, God created man good[1] and in His image,[2] that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator,[4] heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.[5]


Question: From where, then, did man's depraved nature come?

Answer: From the fall and disobedience of our first parents, Adam and Eve, in Paradise, for there our nature became so corrupt that we are all conceived and born in sin.

From the fall and disobedience of our first parents, Adam and Eve, in Paradise,[1] for there our nature became so corrupt[2] that we are all conceived and born in sin.[3]


Question: But are we so corrupt that we are totally unable to do any good and inclined to all evil?

Answer: Yes, unless we are regenerated by the Spirit of God.

Yes,[1] unless we are regenerated by the Spirit of God.[2]


Question: Is God, then, not unjust by requiring in His law what man cannot do?

Answer: No, for God so created man that he was able to do it. But man, at the instigation of the devil, in deliberate disobedience robbed himself and all his descendants of these gifts.

No, for God so created man that he was able to do it.[1] But man, at the instigation of the devil,[2] in deliberate disobedience[3] robbed himself and all his descendants of these gifts.[4]


Question: Will God allow such disobedience and apostasy to go unpunished?

Answer: Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally, as He has declared: Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).

Certainly not. He is terribly displeased with our original sin as well as our actual sins. Therefore He will punish them by a just judgment both now and eternally,[1] as He has declared:[2] Cursed be every one who does not abide by all things written in the book of the law, and do them (Galatians 3:10).


Question: But is God not also merciful?

Answer: God is indeed merciful, but He is also just. His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.

God is indeed merciful,[1] but He is also just.[2] His justice requires that sin committed against the most high majesty of God also be punished with the most severe, that is, with everlasting, punishment of body and soul.[3]


Question: Since, according to God's righteous judgment we deserve temporal and eternal punishment, how can we escape this punishment and be again received into favour?

Answer: God demands that His justice be satisfied. Therefore full payment must be made either by ourselves or by another.

God demands that His justice be satisfied.[1] Therefore full payment must be made either by ourselves or by another.[2]


Question: Can we ourselves make this payment?

Answer: Certainly not. On the contrary, we daily increase our debt.

Certainly not. On the contrary, we daily increase our debt.[1]


Question: Can any mere creature pay for us?

Answer: No. In the first place, God will not punish another creature for the sin which man has committed. Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.

No. In the first place, God will not punish another creature for the sin which man has committed.[1] Furthermore, no mere creature can sustain the burden of God's eternal wrath against sin and deliver others from it.[2]


Question: What kind of mediator and deliverer must we seek?

Answer: One who is a true and righteous man, and yet more powerful than all creatures; that is, one who is at the same time true God.

One who is a true[1] and righteous[2] man, and yet more powerful than all creatures; that is, one who is at the same time true God.[3]


Question: Why must He be a true and righteous man?

Answer: He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin. He must be a righteous man because one who himself is a sinner cannot pay for others.

He must be a true man because the justice of God requires that the same human nature which has sinned should pay for sin.[1] He must be a righteous man because one who himself is a sinner cannot pay for others.[2]


Question: Why must He at the same time be true God?

Answer: He must be true God so that by the power of His divine nature He might bear in His human nature the burden of God's wrath, and might obtain for us and restore to us righteousness and life.

He must be true God so that by the power of His divine nature[1] He might bear in His human nature the burden of God's wrath,[2] and might obtain for us and restore to us righteousness and life.[3]


Question: But who is that Mediator who at the same time is true God and a true and righteous man?

Answer: Our Lord Jesus Christ, whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).

Our Lord Jesus Christ,[1] whom God made our wisdom, our righteousness and sanctification and redemption (I Corinthians 1:30).


Question: From where do you know this?

Answer: From the holy gospel, which God Himself first revealed in Paradise. Later, He had it proclaimed by the patriarchs and prophets, and foreshadowed by the sacrifices and other ceremonies of the law. Finally, He had it fulfilled through His only Son.

From the holy gospel, which God Himself first revealed in Paradise.[1] Later, He had it proclaimed by the patriarchs[2] and prophets,[3] and foreshadowed by the sacrifices and other ceremonies of the law.[4] Finally, He had it fulfilled through His only Son.[5]


Question: Are all men, then, saved by Christ just as they perished through Adam?

Answer: No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.

No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits.[1]


Question: What is true faith?

Answer: True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word. At the same time it is a firm confidence that not only to others, but also to me, God has granted forgiveness of sins, everlasting righteousness, and salvation, out of mere grace, only for the sake of Christ's merits. This faith the Holy Spirit works in my heart by the gospel.

True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word.[1] At the same time it is a firm confidence[2] that not only to others, but also to me,[3] God has granted forgiveness of sins, everlasting righteousness, and salvation,[4] out of mere grace, only for the sake of Christ's merits.[5] This faith the Holy Spirit works in my heart by the gospel.[6]


Question: What, then, must a Christian believe?

Answer: All that is promised us in the Gospel, which the articles of our catholic and undoubted Christian faith teach us in a summary.

All that is promised us in the Gospel,[1] which the articles of our catholic and undoubted Christian faith teach us in a summary.


Question: What are these articles?

Answer: III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.

III.1.I believe in God the Father almighty, III.1. Creator of heaven and earth. III.2.I believe in Jesus Christ, III.2.His only begotten Son, our Lord; III.3.He was conceived by the Holy Spirit, III.3.born of the virgin Mary; III.4.suffered under Pontius Pilate, III.4.was crucified, dead, and buried; III.4.He descended into hell; III.5.On the third day He arose from the dead; III.6.He ascended into heaven, III.6.and sits at the right hand III.6.of God the Father almighty; III.7.from there He will come to judge III.7.the living and the dead. III.8.I believe in the Holy Spirit; III.9.I believe a holy catholic Christian church, III.9.the communion of saints; III.10.the forgiveness of sins; III.11.the resurrection of the body; III.12.and the life everlasting.


Question: How are these articles divided?

Answer: Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.

Into three parts: the first is about God the Father and our creation; the second about God the Son and our redemption; the third about God the Holy Spirit and our sanctification.


Question: Since there is only one God, why do you speak of three persons, Father, Son, and Holy Spirit?

Answer: Because God has so revealed Himself in His Word that these three distinct persons are the one, true, eternal God.

Because God has so revealed Himself in His Word[2] that these three distinct persons are the one, true, eternal God.


Question: What do you believe when you say: I believe in God the Father almighty, Creator of heaven and earth?

Answer: That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them, and who still upholds and governs them by His eternal counsel and providence, is, for the sake of Christ His Son, my God and my Father. In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul, and will also turn to my good whatever adversity He sends me in this life of sorrow. He is able to do so as almighty God, and willing also as a faithful Father.

That the eternal Father of our Lord Jesus Christ, who out of nothing created heaven and earth and all that is in them,[1] and who still upholds and governs them by His eternal counsel and providence,[2] is, for the sake of Christ His Son, my God and my Father.[3] In Him I trust so completely as to have no doubt that He will provide me with all things necessary for body and soul,[4] and will also turn to my good whatever adversity He sends me in this life of sorrow.[5] He is able to do so as almighty God,[6] and willing also as a faithful Father.[7]


Question: What do you understand by the providence of God?

Answer: God's providence is His almighty and ever present power, whereby, as with His hand, He still upholds heaven and earth and all creatures, and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty, indeed, all things, come not by chance but by His fatherly hand.

God's providence is His almighty and ever present power,[1] whereby, as with His hand, He still upholds heaven and earth and all creatures,[2] and so governs them that leaf and blade, rain and drought, fruitful and barren years, food and drink, health and sickness, riches and poverty,[3] indeed, all things, come not by chance[4] but by His fatherly hand.[5]


Question: What does it benefit us to know that God has created all things and still upholds them by His providence?

Answer: We can be patient in adversity, thankful in prosperity, and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love; for all creatures are so completely in His hand that without His will they cannot so much as move.

We can be patient in adversity,[1] thankful in prosperity,[2] and with a view to the future we can have a firm confidence in our faithful God and Father that no creature shall separate us from His love;[3] for all creatures are so completely in His hand that without His will they cannot so much as move.[4]


Question: Why is the Son of God called Jesus, that is, Saviour?

Answer: Because He saves us from all our sins, and because salvation is not to be sought or found in anyone else.

Because He saves us from all our sins,[1] and because salvation is not to be sought or found in anyone else.[2]


Question: Do those believe in the only Saviour Jesus who seek their salvation and well-being from saints, in themselves, or anywhere else?

Answer: No. Though they boast of Him in words, they in fact deny the only Saviour Jesus. For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.

No. Though they boast of Him in words, they in fact deny the only Saviour Jesus.[1] For one of two things must be true: either Jesus is not a complete Saviour, or those who by true faith accept this Saviour must find in Him all that is necessary for their salvation.[2]


Question: Why is He called Christ, that is, Anointed?

Answer: Because He has been ordained by God the Father, and anointed with the Holy Spirit, to be our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption; our only High Priest, who by the one sacrifice of His body has redeemed us, and who continually intercedes for us before the Father; and our eternal King, who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.

Because He has been ordained by God the Father, and anointed with the Holy Spirit,[1] to be our chief Prophet and Teacher,[2] who has fully revealed to us the secret counsel and will of God concerning our redemption;[3] our only High Priest,[4] who by the one sacrifice of His body has redeemed us,[5] and who continually intercedes for us before the Father;[6] and our eternal King,[7] who governs us by His Word and Spirit, and who defends and preserves us in the redemption obtained for us.[8]


Question: Why are you called a Christian?

Answer: Because I am a member of Christ by faith and thus share in His anointing, so that I may as prophet confess His Name, as priest present myself a living sacrifice of thankfulness to Him, and as king fight with a free and good conscience against sin and the devil in this life, and hereafter reign with Him eternally over all creatures.

Because I am a member of Christ by faith[1] and thus share in His anointing,[2] so that I may as prophet confess His Name,[3] as priest present myself a living sacrifice of thankfulness to Him,[4] and as king fight with a free and good conscience against sin and the devil in this life,[5] and hereafter reign with Him eternally over all creatures.[6]


Question: Why is He called God's only begotten Son, since we also are children of God?

Answer: Because Christ alone is the eternal, natural Son of God. We, however, are children of God by adoption, through grace, for Christ's sake.

Because Christ alone is the eternal, natural Son of God.[1] We, however, are children of God by adoption, through grace, for Christ's sake.[2]


Question: Why do you call Him our Lord?

Answer: Because He has ransomed us, body and soul, from all our sins, not with silver or gold but with His precious blood, and has freed us from all the power of the devil to make us His own possession.

Because He has ransomed us, body and soul,[1] from all our sins, not with silver or gold but with His precious blood,[2] and has freed us from all the power of the devil to make us His own possession.[3]


Question: What do you confess when you say: He was conceived by the Holy Spirit, born of the virgin Mary?

Answer: The eternal Son of God, who is and remains true and eternal God, took upon Himself true human nature from the flesh and blood of the virgin Mary, through the working of the Holy Spirit. Thus He is also the true seed of David, and like His brothers in every respect, yet without sin.

The eternal Son of God, who is and remains true and eternal God,[1] took upon Himself true human nature from the flesh and blood of the virgin Mary,[2] through the working of the Holy Spirit.[3] Thus He is also the true seed of David,[4] and like His brothers in every respect,[5] yet without sin.[6]


Question: What benefit do you receive from the holy conception and birth of Christ?

Answer: He is our Mediator, and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.

He is our Mediator,[1] and with His innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.[2]


Question: What do you confess when you say that He suffered?

Answer: During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race. Thus, by His suffering, as the only atoning sacrifice, He has redeemed our body and soul from everlasting damnation, and obtained for us the grace of God, righteousness, and eternal life.

During all the time He lived on earth, but especially at the end, Christ bore in body and soul the wrath of God against the sin of the whole human race.[1] Thus, by His suffering, as the only atoning sacrifice,[2] He has redeemed our body and soul from everlasting damnation,[3] and obtained for us the grace of God, righteousness, and eternal life.[4]


Question: Why did He suffer under Pontius Pilate as judge?

Answer: Though innocent, Christ was condemned by an earthly judge, and so He freed us from the severe judgment of God that was to fall on us.

Though innocent, Christ was condemned by an earthly judge,[1] and so He freed us from the severe judgment of God that was to fall on us.[2]


Question: Does it have a special meaning that Christ was crucified and did not die in a different way?

Answer: Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.

Yes. Thereby I am assured that He took upon Himself the curse which lay on me, for a crucified one was cursed by God.[1]


Question: Why was it necessary for Christ to humble Himself even unto death?

Answer: Because of the justice and truth of God satisfaction for our sins could be made in no other way than by the death of the Son of God.

Because of the justice and truth of God[1] satisfaction for our sins could be made in no other way than by the death of the Son of God.[2]


Question: Why was he buried?

Answer: His burial testified that He had really died.

His burial testified that He had really died.[1]


Question: Since Christ has died for us, why do we still have to die?

Answer: Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.

Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life.[1]


Question: What further benefit do we receive from Christ's sacrifice and death on the cross?

Answer: Through Christ's death our old nature is crucified, put to death, and buried with Him, so that the evil desires of the flesh may no longer reign in us, but that we may offer ourselves to Him as a sacrifice of thankfulness.

Through Christ's death our old nature is crucified, put to death, and buried with Him,[1] so that the evil desires of the flesh may no longer reign in us,[2] but that we may offer ourselves to Him as a sacrifice of thankfulness.[3]


Question: Why is there added: He descended into hell?

Answer: In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings but especially on the cross, has delivered me from the anguish and torment of hell.

In my greatest sorrows and temptations I may be assured and comforted that my Lord Jesus Christ, by His unspeakable anguish, pain, terror, and agony, which He endured throughout all His sufferings[1] but especially on the cross, has delivered me from the anguish and torment of hell.[2]


Question: How does Christ's resurrection benefit us?

Answer: First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death. Second, by His power we too are raised up to a new life. Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.

First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death.[1] Second, by His power we too are raised up to a new life.[2] Third, Christ's resurrection is to us a sure pledge of our glorious resurrection.[3]


Question: What do you confess when you say, He ascended into heaven?

Answer: That Christ, before the eyes of His disciples, was taken up from the earth into heaven, and that He is there for our benefit until He comes again to judge the living and the dead.

That Christ, before the eyes of His disciples, was taken up from the earth into heaven,[1] and that He is there for our benefit[2] until He comes again to judge the living and the dead.[3]


Question: Is Christ, then, not with us until the end of the world, as He has promised us?

Answer: Christ is true man and true God. With respect to His human nature He is no longer on earth, but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.

Christ is true man and true God. With respect to His human nature He is no longer on earth,[2] but with respect to His divinity, majesty, grace, and Spirit He is never absent from us.[3]


Question: But are the two natures in Christ not separated from each other if His human nature is not present wherever His divinity is?

Answer: Not at all, for His divinity has no limits and is present everywhere. So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.

Not at all, for His divinity has no limits and is present everywhere.[1] So it must follow that His divinity is indeed beyond the human nature which He has taken on and nevertheless is within this human nature and remains personally united with it.[2]


Question: How does Christ's ascension into heaven benefit us?

Answer: First, He is our Advocate in heaven before His Father. Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself. Third, He sends us His Spirit as a counter-pledge, by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.

First, He is our Advocate in heaven before His Father.[1] Second, we have our flesh in heaven as a sure pledge that He, our Head, will also take us, His members, up to Himself.[2] Third, He sends us His Spirit as a counter-pledge,[3] by whose power we seek the things that are above, where Christ is, seated at the right hand of God, and not the things that are on earth.[4]


Question: Why is it added, And sits at the right hand of God?

Answer: Christ ascended into heaven to manifest Himself there as Head of His Church, through whom the Father governs all things.

Christ ascended into heaven to manifest Himself there as Head of His Church,[1] through whom the Father governs all things.[2]


Question: How does the glory of Christ, our Head, benefit us?

Answer: First, by His Holy Spirit He pours out heavenly gifts upon us, His members. Second, by His power He defends and preserves us against all enemies.

First, by His Holy Spirit He pours out heavenly gifts upon us, His members.[1] Second, by His power He defends and preserves us against all enemies.[2]


Question: What comfort is it to you that Christ will come to judge the living and the dead?

Answer: In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me. He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.

In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me.[1] He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory.[2]


Question: What do you believe concerning the Holy Spirit?

Answer: First, He is, together with the Father and the Son, true and eternal God. Second, He is also given to me, to make me by true faith share in Christ and all His benefits, to comfort me, and to remain with me forever.

First, He is, together with the Father and the Son, true and eternal God.[1] Second, He is also given to me,[2] to make me by true faith share in Christ and all His benefits,[3] to comfort me,[4] and to remain with me forever.[5]


Question: What do you believe concerning the holy catholic Christian church?

Answer: I believe that the Son of God, out of the whole human race, from the beginning of the world to its end, gathers, defends, and preserves for Himself,  by His Spirit and Word, in the unity of the true faith, a church chosen to everlasting life. And I believe that I am and forever shall remain a living member of it.

I believe that the Son of God,[1] out of the whole human race,[2] from the beginning of the world to its end,[3] gathers, defends, and preserves for Himself, [4] by His Spirit and Word,[5] in the unity of the true faith,[6] a church chosen to everlasting life.[7] And I believe that I am[8] and forever shall remain a living member of it.[9]


Question: What do you understand by the communion of saints?

Answer: First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts. Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.

First, that believers, all and everyone, as members of Christ have communion with Him and share in all His treasures and gifts.[1] Second, that everyone is duty-bound to use his gifts readily and cheerfully for the benefit and well-being of the other members.[2]


Question: What do you believe concerning the forgiveness of sins?

Answer: I believe that God, because of Christ's satisfaction, will no more remember my sins, nor my sinful nature, against which I have to struggle all my life, but He will graciously grant me the righteousness of Christ, that I may never come into condemnation.

I believe that God, because of Christ's satisfaction, will no more remember my sins,[1] nor my sinful nature, against which I have to struggle all my life,[2] but He will graciously grant me the righteousness of Christ, that I may never come into condemnation.[3]


Question: What comfort does the resurrection of the body offer you?

Answer: Not only shall my soul after this life immediately be taken up to Christ, my Head, but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ's glorious body.

Not only shall my soul after this life immediately be taken up to Christ, my Head,[1] but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ's glorious body.[2]


Question: What comfort do you receive from the article about the life everlasting?

Answer: Since I now already feel in my heart the beginning of eternal joy,  I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived-- a blessedness in which to praise God forever.

Since I now already feel in my heart the beginning of eternal joy, [1] I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived-- a blessedness in which to praise God forever.[2]


Question: But what does it help you now that you believe all this?

Answer: In Christ I am righteous before God and heir to life everlasting.

In Christ I am righteous before God and heir to life everlasting.[1]


Question: How are you righteous before God?

Answer: Only by true faith in Jesus Christ. Although my conscience accuses me that I have grievously sinned against all God's commandments, have never kept any of them, and am still inclined to all evil, yet God, without any merit of my own, out of mere grace, imputes to me the perfect satisfaction, righteousness, and holiness of Christ. He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me, if only I accept this gift with a believing heart.

Only by true faith in Jesus Christ.[1] Although my conscience accuses me that I have grievously sinned against all God's commandments, have never kept any of them,[2] and am still inclined to all evil,[3] yet God, without any merit of my own,[4] out of mere grace,[5] imputes to me the perfect satisfaction, righteousness, and holiness of Christ.[6] He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me,[7] if only I accept this gift with a believing heart.[8]


Question: Why do you say that you are righteous only by faith?

Answer: Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God. I can receive this righteousness and make it mine my own by faith only.

Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God.[1] I can receive this righteousness and make it mine my own by faith only.[2]


Question: But why can our good works not be our righteousness before God, or at least a part of it?

Answer: Because the righteousness which can stand before God's judgment must be absolutely perfect and in complete agreement with the law of God, whereas even our best works in this life are all imperfect and defiled with sin.

Because the righteousness which can stand before God's judgment must be absolutely perfect and in complete agreement with the law of God,[1] whereas even our best works in this life are all imperfect and defiled with sin.[2]


Question: But do our good works earn nothing, even though God promises to reward them in this life and the next?

Answer: This reward is not earned; it is a gift of grace.

This reward is not earned[1]; it is a gift of grace.[2]


Question: Does this teaching not make people careless and wicked?

Answer: No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.

No. It is impossible that those grafted into Christ by true faith should not bring forth fruits of thankfulness.[1]


Question: Since then faith alone makes us share in Christ and all His benefits, where does this faith come from?

Answer: From the Holy Spirit, who works it in our hearts by the preaching of the gospel, and strengthens it by the use of the sacraments.

From the Holy Spirit,[1] who works it in our hearts by the preaching of the gospel,[2] and strengthens it by the use of the sacraments.[3]


Question: What are the sacraments?

Answer: The sacraments are holy, visible signs and seals. They were instituted by God so that by their use He might the more fully declare and seal to us the promise of the gospel. And this is the promise: that God graciously grants us forgiveness of sins and everlasting life because of the one sacrifice of Christ accomplished on the cross.

The sacraments are holy, visible signs and seals. They were instituted by God so that by their use He might the more fully declare and seal to us the promise of the gospel.[1] And this is the promise: that God graciously grants us forgiveness of sins and everlasting life because of the one sacrifice of Christ accomplished on the cross.[2]


Question: Are both the Word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?

Answer: Yes, indeed. The Holy Spirit teaches us in the gospel and assures us by the sacraments that our entire salvation rests on Christ's one sacrifice for us on the cross.

Yes, indeed. The Holy Spirit teaches us in the gospel and assures us by the sacraments that our entire salvation rests on Christ's one sacrifice for us on the cross.[1]


Question: How many sacraments has Christ instituted in the new covenant?

Answer: Two: holy baptism and the holy supper.

Two: holy baptism and the holy supper.[1]


Question: How does holy baptism signify and seal to you that the one sacrifice of Christ on the cross benefits you?

Answer: In this way: Christ instituted this outward washing and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly His blood and Spirit wash away the impurity of my soul, that is, all my sins.

In this way: Christ instituted this outward washing[1] and with it gave the promise that, as surely as water washes away the dirt from the body, so certainly His blood and Spirit wash away the impurity of my soul, that is, all my sins.[2]


Question: What does it mean to be washed with Christ's blood and Spirit?

Answer: To be washed with Christ's blood means to receive forgiveness of sins from God, through grace, because of Christ's blood, poured out for us in His sacrifice on the cross. To be washed with His Spirit means to be renewed by the Holy Spirit and sanctified to be members of Christ, so that more and more we become dead to sin and lead a holy and blameless life.

To be washed with Christ's blood means to receive forgiveness of sins from God, through grace, because of Christ's blood, poured out for us in His sacrifice on the cross.[1] To be washed with His Spirit means to be renewed by the Holy Spirit and sanctified to be members of Christ, so that more and more we become dead to sin and lead a holy and blameless life.[2]


Question: Where has Christ promised that He will wash us with His blood and Spirit as surely as we are washed with the water of baptism?

Answer: In the institution of baptism, where He says: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. He who believes and is baptized will be saved, but he who does not believe will be condemned. This promise is repeated where Scripture calls baptism the washing of regeneration and the washing away of sins.

In the institution of baptism, where He says: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.[1] He who believes and is baptized will be saved, but he who does not believe will be condemned.[2] This promise is repeated where Scripture calls baptism the washing of regeneration and the washing away of sins.[3]


Question: Does this outward washing with water itself wash away sins?

Answer: No, only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins.

No, only the blood of Jesus Christ and the Holy Spirit cleanse us from all sins.[1]


Question: Why then does the Holy Spirit call baptism the washing of regeneration and the washing away of sins?

Answer: God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body. But, even more important, He wants to assure us by this divine pledge and sign that we are as truly cleansed from our sins spiritually as we are bodily washed with water.

God speaks in this way for a good reason. He wants to teach us that the blood and Spirit of Christ remove our sins just as water takes away dirt from the body.[1] But, even more important, He wants to assure us by this divine pledge and sign that we are as truly cleansed from our sins spiritually as we are bodily washed with water.[2]


Question: Should infants, too, be baptized?

Answer: Yes. Infants as well as adults belong to God's covenant and congregation. Through Christ's blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults. Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers. This was done in the old covenant by circumcision, in place of which baptism was instituted in the new covenant.

Yes. Infants as well as adults belong to God's covenant and congregation.[1] Through Christ's blood the redemption from sin and the Holy Spirit, who works faith, are promised to them no less than to adults.[2] Therefore, by baptism, as sign of the covenant, they must be grafted into the Christian church and distinguished from the children of unbelievers.[3] This was done in the old covenant by circumcision,[4] in place of which baptism was instituted in the new covenant.[5]


Question: How does the Lord's Supper signify and seal to you that you share in Christ's one sacrifice on the cross and in all His gifts?

Answer: In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him. With this command He gave these promises: First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood poured out for me on the cross. Second, as surely as I receive from the hand of the minister and taste with my mouth the bread and the cup of the Lord as sure signs of Christ's body and blood, so surely does He Himself nourish and refresh my soul to everlasting life with His crucified body and shed blood.

In this way: Christ has commanded me and all believers to eat of this broken bread and drink of this cup in remembrance of Him. With this command He gave these promises:[1] First, as surely as I see with my eyes the bread of the Lord broken for me and the cup given to me, so surely was His body offered for me and His blood poured out for me on the cross. Second, as surely as I receive from the hand of the minister and taste with my mouth the bread and the cup of the Lord as sure signs of Christ's body and blood, so surely does He Himself nourish and refresh my soul to everlasting life with His crucified body and shed blood.


Question: What does it mean to eat the crucified body of Christ and to drink His shed blood?

Answer: First, to accept with a believing heart all the suffering and the death of Christ, and so receive forgiveness of sins and life eternal. Second, to be united more and more to His sacred body through the Holy Spirit, who lives both in Christ and in us. Therefore, although Christ is in heaven and we are on earth, yet we are flesh of His flesh and bone of His bones, and we forever live and are governed by one Spirit, as the members of our body are by one soul.

First, to accept with a believing heart all the suffering and the death of Christ, and so receive forgiveness of sins and life eternal.[1] Second, to be united more and more to His sacred body through the Holy Spirit, who lives both in Christ and in us.[2] Therefore, although Christ is in heaven[3] and we are on earth, yet we are flesh of His flesh and bone of His bones,[4] and we forever live and are governed by one Spirit, as the members of our body are by one soul.[5]


Question: Where has Christ promised that He will nourish and refresh believers with His body and blood as surely as they eat of this broken bread and drink of this cup?

Answer: In the institution of the Lord's supper: The Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. This promise is repeated by Paul where he says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.

In the institution of the Lord's supper: The Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.[1] This promise is repeated by Paul where he says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.[2]


Question: Are then the bread and wine changed into the real body and blood of Christ?

Answer: No. Just as the water of baptism is not changed into the blood of Christ and is not the washing away of sins itself but is simply God's sign and pledge, so also the bread in the Lord's supper does not become the body of Christ itself, although it is called Christ's body in keeping with the nature and usage of sacraments.

No. Just as the water of baptism is not changed into the blood of Christ and is not the washing away of sins itself but is simply God's sign and pledge,[1] so also the bread in the Lord's supper does not become the body of Christ itself,[2] although it is called Christ's body[3] in keeping with the nature and usage of sacraments.[4]


Question: Why then does Christ call the bread His body and the cup His blood, or the new covenant in His blood, and why does Paul speak of a participation in the body and blood of Christ?

Answer: Christ speaks in this way for a good reason: He wants to teach us by His supper that as bread and wine sustain us in this temporal life, so His crucified body and shed blood are true food and drink for our souls to eternal life. But, even more important, He wants to assure us by this visible sign and pledge, first, that through the working of the Holy Spirit we share in His true body and blood as surely as we receive with our mouth these holy signs in remembrance of Him, and, second, that all His suffering and obedience are as certainly ours as if we personally had suffered and paid for our sins.

Christ speaks in this way for a good reason: He wants to teach us by His supper that as bread and wine sustain us in this temporal life, so His crucified body and shed blood are true food and drink for our souls to eternal life.[1] But, even more important, He wants to assure us by this visible sign and pledge, first, that through the working of the Holy Spirit we share in His true body and blood as surely as we receive with our mouth these holy signs in remembrance of Him,[2] and, second, that all His suffering and obedience are as certainly ours as if we personally had suffered and paid for our sins.[3]


Question: What difference is there between the Lord's supper and the papal mass?

Answer: The Lord's supper testifies to us, first, that we have complete forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself accomplished on the cross once for all; and, second, that through the Holy Spirit we are grafted into Christ, who with His true body is now in heaven at the right hand of the Father, and this is where He wants to be worshipped. But the mass teaches, first, that the living and the dead do not have forgiveness of sins through the suffering of Christ unless He is still offered for them daily by the priests; and, second, that Christ is bodily present in the form of bread and wine, and there is to be worshipped. Therefore the mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry.

The Lord's supper testifies to us, first, that we have complete forgiveness of all our sins through the one sacrifice of Jesus Christ, which He Himself accomplished on the cross once for all;[1] and, second, that through the Holy Spirit we are grafted into Christ,[2] who with His true body is now in heaven at the right hand of the Father,[3] and this is where He wants to be worshipped.[4] But the mass teaches, first, that the living and the dead do not have forgiveness of sins through the suffering of Christ unless He is still offered for them daily by the priests; and, second, that Christ is bodily present in the form of bread and wine, and there is to be worshipped. Therefore the mass is basically nothing but a denial of the one sacrifice and suffering of Jesus Christ, and an accursed idolatry.


Question: Who are to come to the table of the Lord?

Answer: Those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and amend their life. But hypocrites and those who do not repent eat and drink judgment upon themselves.

Those who are truly displeased with themselves because of their sins and yet trust that these are forgiven them and that their remaining weakness is covered by the suffering and death of Christ, and who also desire more and more to strengthen their faith and amend their life. But hypocrites and those who do not repent eat and drink judgment upon themselves.[1]


Question: Are those also to be admitted to the Lord's supper who by their confession and life show that they are unbelieving and ungodly?

Answer: No, for then the covenant of God would be profaned and His wrath kindled against the whole congregation. Therefore, according to the command of Christ and His apostles, the Christian church is duty-bound to exclude such persons by the keys of the kingdom of heaven, until they amend their lives.

No, for then the covenant of God would be profaned and His wrath kindled against the whole congregation.[1] Therefore, according to the command of Christ and His apostles, the Christian church is duty-bound to exclude such persons by the keys of the kingdom of heaven, until they amend their lives.


Question: What are the keys of the kingdom of heaven?

Answer: The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.

The preaching of the holy gospel and church discipline. By these two the kingdom of heaven is opened to believers and closed to unbelievers.[1]


Question: How is the kingdom of heaven opened and closed by the preaching of the gospel?

Answer: According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ's merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.

According to the command of Christ, the kingdom of heaven is opened when it is proclaimed and publicly testified to each and every believer that God has really forgiven all their sins for the sake of Christ's merits, as often as they by true faith accept the promise of the gospel. The kingdom of heaven is closed when it is proclaimed and testified to all unbelievers and hypocrites that the wrath of God and eternal condemnation rest on them as long as they do not repent. According to this testimony of the gospel, God will judge both in this life and in the life to come.[1]


Question: How is the kingdom of heaven closed and opened by church discipline?

Answer: According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ. They are again received as members of Christ and of the church when they promise and show real amendment.

According to the command of Christ, people who call themselves Christians but show themselves to be unchristian in doctrine or life are first repeatedly admonished in a brotherly manner. If they do not give up their errors or wickedness, they are reported to the church, that is, to the elders. If they do not heed also their admonitions, they are forbidden the use of the sacraments, and they are excluded by the elders from the Christian congregation, and by God Himself from the kingdom of Christ.[1] They are again received as members of Christ and of the church when they promise and show real amendment.[2]


Question: Since we have been delivered from our misery by grace alone through Christ, without any merit of our own, why must we yet do good works?

Answer: Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits, and He may be praised by us. Further, that we ourselves may be assured of our faith by its fruits, and that by our godly walk of life we may win our neighbours for Christ.

Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits,[1] and He may be praised by us.[2] Further, that we ourselves may be assured of our faith by its fruits,[3] and that by our godly walk of life we may win our neighbours for Christ.[4]


Question: Can those be saved who do not turn to God from their ungrateful and impenitent walk of life?

Answer: By no means. Scripture says that no unchaste person, idolater, adulterer, thief, greedy person, drunkard, slanderer, robber, or the like shall inherit the kingdom of God.

By no means. Scripture says that no unchaste person, idolater, adulterer, thief, greedy person, drunkard, slanderer, robber, or the like shall inherit the kingdom of God.[1]


Question: What is the true repentance or conversion of man?

Answer: It is the dying of the old nature and the coming to life of the new.

It is the dying of the old nature and the coming to life of the new.[1]


Question: What is the dying of the old nature?

Answer: It is to grieve with heartfelt sorrow that we have offended God by our sin, and more and more to hate it and flee from it.

It is to grieve with heartfelt sorrow that we have offended God by our sin, and more and more to hate it and flee from it.[1]


Question: What is the coming to life of the new nature?

Answer: It is a heartfelt joy in God through Christ, and a love and delight to live according to the will of God in all good works.

It is a heartfelt joy in God through Christ,[1] and a love and delight to live according to the will of God in all good works.[2]


Question: But what are good works?

Answer: Only those which are done out of true faith, in accordance with the law of God, and to His glory, and not those based on our own opinion or on precepts of men.

Only those which are done out of true faith,[1] in accordance with the law of God,[2] and to His glory,[3] and not those based on our own opinion or on precepts of men.[4]


Question: What is the law of the LORD?

Answer: God spoke all these words, saying: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 1. You shall have no other gods before Me. 2. You shall not make for yourself a graven image, 2. or any likeness of anything that is in heaven above, 2. or that is in the earth beneath, 2. or that is in the water under the earth; 2. you shall not bow down to them or serve them; 2. for I the LORD your God am a jealous God, 2. visiting the iniquity of the fathers upon the children 2. to the third and fourth generation 2. of those who hate Me, 2. but showing steadfast love to thousands of those 2. who love Me and keep My commandments. 3. You shall not take the Name of the LORD your God 3. in vain; 3. for the LORD will not hold him guiltless 3. who takes His Name in vain. 4. Remember the sabbath day, to keep it holy. 4. Six days you shall labour, and do all your work; 4. but the seventh day is a sabbath to the LORD your 4. God; 4. in it you shall not do any work, 4. you, or your son, or your daughter, 4. your manservant, or your maidservant, 4. or your cattle, 4. or the sojourner who is within your gates; 4. for in six days the LORD made heaven and earth, 4. the sea, and all that is in them, 4. and rested the seventh day; 4. therefore the LORD blessed the sabbath day 4. and hallowed it. 5. Honour your father and your mother, 5. that your days may be long 5. in the land which the LORD your God gives you. 6. You shall not kill. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbour. 10. you shall not covet your neighbour's house; 10. you shall not covet your neighbour's wife, 10. or his manservant, or his maidservant, 10. or his ox, or his ass, 10. or anything that is your neighbour's.

God spoke all these words, saying: I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. 1. You shall have no other gods before Me. 2. You shall not make for yourself a graven image, 2. or any likeness of anything that is in heaven above, 2. or that is in the earth beneath, 2. or that is in the water under the earth; 2. you shall not bow down to them or serve them; 2. for I the LORD your God am a jealous God, 2. visiting the iniquity of the fathers upon the children 2. to the third and fourth generation 2. of those who hate Me, 2. but showing steadfast love to thousands of those 2. who love Me and keep My commandments. 3. You shall not take the Name of the LORD your God 3. in vain; 3. for the LORD will not hold him guiltless 3. who takes His Name in vain. 4. Remember the sabbath day, to keep it holy. 4. Six days you shall labour, and do all your work; 4. but the seventh day is a sabbath to the LORD your 4. God; 4. in it you shall not do any work, 4. you, or your son, or your daughter, 4. your manservant, or your maidservant, 4. or your cattle, 4. or the sojourner who is within your gates; 4. for in six days the LORD made heaven and earth, 4. the sea, and all that is in them, 4. and rested the seventh day; 4. therefore the LORD blessed the sabbath day 4. and hallowed it. 5. Honour your father and your mother, 5. that your days may be long 5. in the land which the LORD your God gives you. 6. You shall not kill. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbour. 10. you shall not covet your neighbour's house; 10. you shall not covet your neighbour's wife, 10. or his manservant, or his maidservant, 10. or his ox, or his ass, 10. or anything that is your neighbour's.[1]


Question: How are these commandments divided?

Answer: Into two parts. The first teaches us how to live in relation to God; the second, what duties we owe our neighbour.

Into two parts. The first teaches us how to live in relation to God; the second, what duties we owe our neighbour.[1]


Question: What does the LORD require in the first commandment?

Answer: That for the sake of my very salvation I avoid and flee all idolatry, witchcraft, superstition, and prayer to saints or to other creatures. Further, that I rightly come to know the only true God. trust in Him alone, submit to Him with all humility and patience, expect all good from Him only, and love, fear, and honour Him with all my heart. In short, that I forsake all creatures rather than do the least thing against His will.

That for the sake of my very salvation I avoid and flee all idolatry,[1] witchcraft, superstition,[2] and prayer to saints or to other creatures.[3] Further, that I rightly come to know the only true God.[4] trust in Him alone,[5] submit to Him with all humility[6] and patience,[7] expect all good from Him only,[8] and love,[9] fear,[10] and honour Him[11] with all my heart. In short, that I forsake all creatures rather than do the least thing against His will.[12]


Question: What is idolatry?

Answer: Idolatry is having or inventing something in which to put our trust instead of, or in addition to, the only true God who has revealed Himself in His Word.

Idolatry is having or inventing something in which to put our trust instead of, or in addition to, the only true God who has revealed Himself in His Word.[1]


Question: What does God require in the second commandment?

Answer: We are not to make an image of God in any way, nor to worship Him in any other manner than He has commanded in His Word.

We are not to make an image of God in any way,[1] nor to worship Him in any other manner than He has commanded in His Word.[2]


Question: May we then not make any image at all?

Answer: God cannot and may not be visibly portrayed in any way. Creatures may be portrayed, but God forbids us to make or have any images of them in order to worship them or to serve God through them.

God cannot and may not be visibly portrayed in any way. Creatures may be portrayed, but God forbids us to make or have any images of them in order to worship them or to serve God through them.[1]


Question: But may images not be tolerated in the churches as "books for the laity"?

Answer: No, for we should not be wiser than God. He wants His people to be taught not by means of dumb images but by the living preaching of His Word.

No, for we should not be wiser than God. He wants His people to be taught not by means of dumb images[1] but by the living preaching of His Word.[2]


Question: What is required in the third commandment?

Answer: We are not to blaspheme or to abuse the Name of God by cursing, perjury, or unnecessary oaths, nor to share in such horrible sins by being silent bystanders. In short, we must use the holy Name of God only with fear and reverence, so that we may rightly confess Him, call upon Him, and praise Him in all our words and works.

We are not to blaspheme or to abuse the Name of God by cursing,[1] perjury,[2] or unnecessary oaths,[3] nor to share in such horrible sins by being silent bystanders.[4] In short, we must use the holy Name of God only with fear and reverence,[5] so that we may rightly confess Him,[6] call upon Him,[7] and praise Him in all our words and works.[8]


Question: Is the blaspheming of God's Name by swearing and cursing such a grievous sin that God is angry also with those who do not prevent and forbid it as much as they can?

Answer: Certainly, for no sin is greater or provokes God's wrath more than the blaspheming of His Name. That is why He commanded it to be punished with death.

Certainly,[1] for no sin is greater or provokes God's wrath more than the blaspheming of His Name. That is why He commanded it to be punished with death.[2]


Question: But may we swear an oath by the Name of God in a godly manner?

Answer: Yes, when the government demands it of its subjects, or when necessity requires it, in order to maintain and promote fidelity and truth, to God's glory and for our neighbour's good. Such oath-taking is based on God's Word and was therefore rightly used by saints in the Old and the New Testament.

Yes, when the government demands it of its subjects, or when necessity requires it, in order to maintain and promote fidelity and truth, to God's glory and for our neighbour's good. Such oath-taking is based on God's Word[1] and was therefore rightly used by saints in the Old and the New Testament.[2]


Question: May we also swear by saints or other creatures?

Answer: No. A lawful oath is a calling upon God, who alone knows the heart, to bear witness to the truth, and to punish me if I swear falsely. No creature is worthy of such honour.

No. A lawful oath is a calling upon God, who alone knows the heart, to bear witness to the truth, and to punish me if I swear falsely.[1] No creature is worthy of such honour.[2]


Question: What does God require in the fourth commandment?

Answer: First, that the ministry of the gospel and the schools be maintained and that, especially on the day of rest, I diligently attend the church of God to hear God's Word, to use the sacraments, to call publicly upon the LORD, and to give Christian offerings for the poor. Second, that all the days of my life I rest from my evil works, let the LORD work in me through His Holy Spirit, and so begin in this life the eternal sabbath.

First, that the ministry of the gospel and the schools be maintained[1] and that, especially on the day of rest, I diligently attend the church of God[2] to hear God's Word,[3] to use the sacraments,[4] to call publicly upon the LORD,[5] and to give Christian offerings for the poor.[6] Second, that all the days of my life I rest from my evil works, let the LORD work in me through His Holy Spirit, and so begin in this life the eternal sabbath.[7]


Question: What does God require in the fifth commandment?

Answer: That I show all honour, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline, and also have patience with their weaknesses and shortcomings, since it is God's will to govern us by their hand.

That I show all honour, love, and faithfulness to my father and mother and to all those in authority over me, submit myself with due obedience to their good instruction and discipline,[1] and also have patience with their weaknesses and shortcomings,[2] since it is God's will to govern us by their hand.[3]


Question: What does God require in the sixth commandment?

Answer: I am not to dishonour, hate, injure, or kill my neighbour by thoughts, words, or gestures, and much less by deeds, whether personally or through another; rather, I am to put away all desire of revenge. Moreover, I am not to harm or recklessly endanger myself. Therefore, also, the government bears the sword to prevent murder.

I am not to dishonour, hate, injure, or kill my neighbour by thoughts, words, or gestures, and much less by deeds, whether personally or through another;[1] rather, I am to put away all desire of revenge.[2] Moreover, I am not to harm or recklessly endanger myself.[3] Therefore, also, the government bears the sword to prevent murder.[4]


Question: But does this commandment speak only of killing?

Answer: By forbidding murder God teaches us that He hates the root of murder, such as envy, hatred, anger, and desire of revenge, and that He regards all these as murder.

By forbidding murder God teaches us that He hates the root of murder, such as envy, hatred, anger, and desire of revenge,[1] and that He regards all these as murder.[2]


Question: Is it enough, then, that we do not kill our neighbour in any such way?

Answer: No. When God condemns envy, hatred, and anger, He commands us to love our neighbour as ourselves, to show patience, peace, gentleness, mercy, and friendliness toward him, to protect him from harm as much as we can, and to do good even to our enemies.

No. When God condemns envy, hatred, and anger, He commands us to love our neighbour as ourselves,[1] to show patience, peace, gentleness, mercy, and friendliness toward him,[2] to protect him from harm as much as we can, and to do good even to our enemies.[3]


Question: What does the seventh commandment teach us?

Answer: That all unchastity is cursed by God. We must therefore detest it from the heart and live chaste and disciplined lives, both within and outside of holy marriage.

That all unchastity is cursed by God.[1] We must therefore detest it from the heart[2] and live chaste and disciplined lives, both within and outside of holy marriage.[3]


Question: Does God in this commandment forbid nothing more than adultery and similar shameful sins?

Answer: Since we, body and soul, are temples of the Holy Spirit, it is God's will that we keep ourselves pure and holy. Therefore He forbids all unchaste acts, gestures, words, thoughts, desires, and whatever may entice us to unchastity.

Since we, body and soul, are temples of the Holy Spirit, it is God's will that we keep ourselves pure and holy. Therefore He forbids all unchaste acts, gestures, words, thoughts, desires,[1] and whatever may entice us to unchastity.[2]


Question: What does God forbid in the eighth commandment?

Answer: God forbids not only outright theft and robbery but also such wicked schemes and devices as false weights and measures, deceptive merchandising, counterfeit money, and usury; we must not defraud our neighbour in any way, whether by force or by show of right. In addition God forbids all greed and all abuse or squandering of His gifts.

God forbids not only outright theft and robbery[1] but also such wicked schemes and devices as false weights and measures, deceptive merchandising, counterfeit money, and usury;[2] we must not defraud our neighbour in any way, whether by force or by show of right.[3] In addition God forbids all greed[4] and all abuse or squandering of His gifts.[5]


Question: What does God require of you in this commandment?

Answer: I must promote my neighbour's good wherever I can and may, deal with him as I would like others to deal with me, and work faithfully so that I may be able to give to those in need.

I must promote my neighbour's good wherever I can and may, deal with him as I would like others to deal with me, and work faithfully so that I may be able to give to those in need.[1]


Question: What is required in the ninth commandment?

Answer: I must not give false testimony against anyone, twist no one's words, not gossip or slander, nor condemn or join in condemning anyone rashly and unheard. Rather, I must avoid all lying and deceit as the devil's own works, under penalty of God's heavy wrath. In court and everywhere else, I must love the truth, speak and confess it honestly, and do what I can to defend and promote my neighbour's honour and reputation.

I must not give false testimony against anyone, twist no one's words, not gossip or slander, nor condemn or join in condemning anyone rashly and unheard.[1] Rather, I must avoid all lying and deceit as the devil's own works, under penalty of God's heavy wrath.[2] In court and everywhere else, I must love the truth,[3] speak and confess it honestly, and do what I can to defend and promote my neighbour's honour and reputation.[4]


Question: What does the tenth commandment require of us?

Answer: That not even the slightest thought or desire contrary to any of God's commandments should ever arise in our heart. Rather, we should always hate all sin with all our heart, and delight in all righteousness.

That not even the slightest thought or desire contrary to any of God's commandments should ever arise in our heart. Rather, we should always hate all sin with all our heart, and delight in all righteousness.[1]


Question: But can those converted to God keep these commandments perfectly?

Answer: No. In this life even the holiest have only a small beginning of this obedience. Nevertheless, with earnest purpose they do begin to live not only according to some but to all the commandments of God.

No. In this life even the holiest have only a small beginning of this obedience.[1] Nevertheless, with earnest purpose they do begin to live not only according to some but to all the commandments of God.[2]


Question: If in this life no one can keep the ten commandments perfectly, why does God have them preached so strictly?

Answer: First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ. Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God's image, until after this life we reach the goal of perfection.

First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ.[1] Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God's image, until after this life we reach the goal of perfection.[2]


Question: Why is prayer necessary for Christians?

Answer: Because prayer is the most important part of the thankfulness which God requires of us. Moreover, God will give His grace and the Holy Spirit only to those who constantly and with heartfelt longing ask Him for these gifts and thank Him for them.

Because prayer is the most important part of the thankfulness which God requires of us.[1] Moreover, God will give His grace and the Holy Spirit only to those who constantly and with heartfelt longing ask Him for these gifts and thank Him for them.[2]


Question: What belongs to a prayer which pleases God and is heard by Him?

Answer: First, we must from the heart call upon the one true God only, who has revealed Himself in His Word, for all that He has commanded us to pray. Second, we must thoroughly know our need and misery, so that we may humble ourselves before God. Third, we must rest on this firm foundation that, although we do not deserve it, God will certainly hear our prayer for the sake of Christ our Lord, as He has promised us in His Word.

First, we must from the heart call upon the one true God only, who has revealed Himself in His Word, for all that He has commanded us to pray.[1] Second, we must thoroughly know our need and misery, so that we may humble ourselves before God.[2] Third, we must rest on this firm foundation that, although we do not deserve it, God will certainly hear our prayer for the sake of Christ our Lord, as He has promised us in His Word.[3]


Question: What has God commanded us to ask of Him?

Answer: All the things we need for body and soul, as included in the prayer which Christ our Lord Himself taught us.

All the things we need for body and soul,[1] as included in the prayer which Christ our Lord Himself taught us.