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Lessons in the Lutheran Confessions
Concerning the Mass – part 15

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Romans 6:2-4

From the Confessions: The Defense of the Augsburg Confession

Concerning the Mass 

Isaiah interprets the Law so we may know that the death of Christ is truly expiation or satisfaction for our sins, which the ceremonies of the Law are not. Therefore he says, “When he makes himself an offering for sin, he shall see his offspring, he shall prolong his days” (Isa 53:10). For the word asam employed here means a victim sacrificed for transgression. In the Law this meant that a certain victim was to come to make satisfaction for our sins and reconcile God, so that people might know that God wishes to be reconciled to us on account of the merits of another, namely Christ, not because of our own righteousness. Paul interprets the same word as sin. “For sin, he condemned sin in the flesh” (Rom 8:3). God punished sin for sin, that is by a victim for sin.

Pulling It Together: Baptism “brings about forgiveness of sins, delivers from death and the devil, and gives everlasting salvation to all who believe, as the Word and promise of God declare” (The Small Catechism). There is no halfway here. Baptism does not sort of save, or maybe save. God’s promise attends the water, so baptism saves. This is not dependent upon our goodness or our religious righteousness. The efficacy of baptism depends upon the sacrifice that undergirds it, namely Christ. When we are baptized, we are buried into the death of Christ (Rom 6:3). So in our reborn person, there is no sin. Sin is quite dead. Our sin died with Christ on the cross. This is why Paul said that it was no longer he who sinned, but his flesh that did so (Rom 7:20). What else can this flesh do but sin? But thanks be to God that we are delivered from this body of flesh by the atoning sacrifice of Jesus Christ.

Prayer: Forgive me, Lord, a sinner of your own redeeming. Amen.

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