Before our Lord Jesus ascended into heaven, he left his disciples with the following command: “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, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19-20). Based upon these words of the great commission, it is now the mission of Christ’s church to go into the world, preach the gospel and make disciples of all nations. And how do we make disciples? We baptize them in the name of the Triune God.

We are working our way through articles Thirty-Three through Thirty-Five of our confession which deal with the sacraments. Previously, we made the point that the two sacraments of baptism and the Lord’s Supper are visible signs and seals of invisible grace, given to us by a gracious God who is ever mindful of our hardness of heart and insensitivity to things of the Lord.

In Article Thirty-Three, our confession makes the point that the sacraments draw their efficacy from God’s word through the power of the Holy Spirit. This is quite unlike the view of the medieval Roman church. Rome held (and still does) that the sacraments are efficacious because Jesus Christ vested this gracious power in the church through a sacrificing priesthood. Therefore, Rome’s errors regarding the sacraments are two-fold. The water of baptism supposedly regenerates, washing away the guilt of original sin, while the essence of the Lord’s Supper (the Mass) is an unbloody re-sacrifice of Christ’s broken body, which is offered daily by the priests to appease God’s wrath and anger.

Article Thirty-Three also makes the point that the sacraments are means of grace and that God communicates his grace through material things, specifically the water of baptism and the bread and wine of the Lord’s Supper. The material language of our confession is drawn from New Testament, and our confession is a response to the Anabaptists of the 1560's, who believed that God works directly upon the human heart apart from means. Since Anabaptists did not understand baptism in the context of God’s gracious covenant, they denied baptism to children of Christian believers. As they saw it, baptism has nothing to do with our ratification of God’s gracious promise to us and to our children. Children are not members of the covenant of grace–contrary to what is taught throughout both the New and Old Testaments. Rather, the Anabaptists understood baptism as an act of obedience on the part of someone able to make a decision to follow Jesus. Therefore baptism is our promise to be faithful–not our ratification of God’s promise to be faithful to us and to our children. Baptism is the public confirmation of our personal decision to follow Jesus.

To read the rest of this exposition click here: "The Son of God Is Our Red Sea"

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