THE POWER OF BAPTISM.

6. When he says, "All we who were baptized into Christ Jesus were baptized into his death," and again, "We were buried therefore with him through baptism into death," he speaks in his own Pauline style concerning the power of baptism, which derives its efficacy from the death of Christ. By his death he has paid for and taken away our sins; his death has been an actual strangling and putting to death of sin, and it no longer has dominion over him. So we, also, through his death have obtained forgiveness of sins; that sin may not condemn us, we die unto sin through that power which Christ—because we are baptized into him—imparts to and works in us.

7. Yea, he further declares that we are not only baptized into his death, but, by the same baptism, we are buried with him into death; for in his death he took our sins with him into the grave, burying them completely and leaving them there. And it follows that, for those who through baptism are in Christ, sin is and shall remain completely destroyed and buried; but we, through his resurrection—which, by faith, gives us the victory over sin and death and bestows upon us everlasting righteousness and life—should henceforth walk in newness of life.

8. Having these things through baptism, we dare no longer obey—live unto—the sin which still dwells in our flesh and blood in this life; we must daily strangle it so that it may have no power nor life in us if we desire to be found in the estate and life of Christ. For he died unto sin, destroying it by his death and burying it in his grave; and he acquired life and the victory over sin and death by his resurrection, and bestows them upon us by baptism. The fact that Christ himself had to die for sin is evidence of the severe wrath of God against sin. Sin had to be put to death and laid away in the grave in the body of Christ. Thereby God shows us that he will not countenance sin in us, but has given us Christ and baptism for the purpose of putting to death and burying sin in our bodies.

9. Thus Paul shows us in these words what has been effected by Christ's death and burial, and what is the signification of our being buried with him. In the first place, Christ was buried that he might, through forgiveness, cover up and destroy our sin, both that which we have actually committed and that which is inherent in us; he would not have it inculpate and condemn us. In the second place, he was buried that he might, through the Holy Spirit, mortify this flesh and blood with its inherent sinful lusts; they must no longer have dominion over us, but must be subject to the Spirit until we are utterly freed from them.

10. Thus, we still lie with Christ in the grave according to the flesh. Although it be true that we have the forgiveness of sins, that we are God's children and possess salvation, yet all this is not perceptible to our own senses or to the world. It is hidden in Christ by faith until the judgment day. For we do not yet experience in ourselves such righteousness, such holiness, such life and such salvation as God's Word describes and as faith expects to find. Wherefore Paul says in Colossians 3, 3-4 (as we have heard in the Easter sermons), "Your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory."

11. On the other hand, we are outwardly oppressed with the cross and sufferings, and with the persecution and torments of the world and the devil, as with the weight of a heavy stone upon us, subduing our old sinful nature and checking us against antagonizing the Spirit and committing other sins.

"For if we have become united [planted together] with him in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man was crucified with him, that the body of sin might be done away, that so we should no longer be in bondage to sin; for he that hath died is justified from sin."

12. This is another distinctly apostolic discourse. Being baptized into Christ's death and buried with him, to which Paul had just referred, he here calls being united, or planted together, with Christ in the likeness of his death. Christ's death and resurrection and our baptism are intimately united with, and related to, one another. Baptism is not to be regarded a mere empty sign, as Anabaptists erroneously hold. In it is embodied the power of both Christ's death and resurrection. Hence Paul says, "we are planted together with him," engrafted into him as a member of his body, so that he is a power in us and his death works in us. Through baptism he dedicates us to himself and imparts to us the power of his death and resurrection, to the end that both death and life may follow in us. Hence our sins are crucified through his death, taken away, that they may finally die in us and no longer live.

13. Being placed under the water in baptism signifies that we die in Christ. Coming forth from the water teaches, and imparts to, us a new life in him, just as Christ remained not in death, but was raised again to life. Such life should not and can not be a life of sin, because sin was crucified before in us and we had to die to it. It must be a new life of righteousness and holiness, Christ through his resurrection finally destroyed sin, because of which he had to die, and instead he brought to himself the true life of righteousness, and imparts it to us. Hence we are said to be planted together with Christ or united with him and become one, so that we both have in us the power of his death and resurrection. The fruits and results of this power will be found in us after we are baptized into him.

14. The apostle speaks consolingly of the death of the Christian as a being planted, to show that the Christian's death and sufferings on earth are not really death and harm, but a planting unto life; being redeemed, by the resurrection, from death and sin, we shall live eternally. For that which is planted is not planted unto death and destruction, but planted that it may sprout and grow. So Christ was planted, through death, unto life; for not until he was released from this mortal life and from the sin which rested on him and brought him into death on our account, did he come into his divine glory and power. Since this planting begins in baptism, as said, and we by faith possess life in Christ, it is evident that this life must strike root in us and bear fruit. For that which is planted is not planted without purpose; it is to grow and bear fruit. So must we prove, by our new conversation and by our fruits, that we are planted in Christ unto life.