Catechisma
Heidelberg
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Lord’s Day 2

Q3. From where do you know your sin and misery?

From the law of God.

Scripture Proofs — King James Version

1

Romans 3:20

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

Romans 7:7–25

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

CommentaryZacharias Ursinus (1616)

In this division of the catechism which treats of the misery of man, we are to consider principally the subject of sin, together with the effects or punishment of sin. Other subjects of a subordinate nature are connected with this, such as the creation of man, the image of God in man, the fall and first sin of man, original sin, the liberty of the will, and afflictions In regard to our misery, we must consider in general, what it is, whence and how it may be known!

The term misery is more comprehensive in its signification than that of sin, for it embraces the evil both of guilt and punishment. The evil of guilt is all sin; the evil of punishment is all affliction, torment, and destruction of our rational nature, as well as all subsequent sins also, by which those are punished that go before; as the numbering of the children of Israel, for instance, by David, was a sin, and at the same time the punishment of a preceding sin, viz: that of adultery and murder, with which he was chargeable, so that it included the evil both of guilt and punishment. The misery of man, therefore, is his wretched condition since the fall, consisting of these two great evils: First, that human nature is depraved, sinful, and alienated from God, and secondly, that, on account of this depravity, mankind are exposed to eternal condemnation, and deserve to be rejected of God.

Zacharias Ursinus, Commentary on the Heidelberg Catechism (1616). Public domain.