By this fortunate exchange with us He took upon Himself our sinful person and granted us His innocent and victorious Person. Clothed and dressed in this, we are freed from the curse of the Law, because Christ Himself voluntarily became a curse for us, saying: “For My own Person of humanity and divinity I am blessed, and I am in need of nothing whatever. But I shall empty Myself (Phil. 2:7); I shall assume your clothing and mask; and in this I shall walk about and suffer death, in order to set you free from death.” Therefore when, inside our mask, He was carrying the sin of the whole world, He was captured, He suffered, He was crucified, He died; and for us He became a curse. But because He was a divine and eternal Person, it was impossible for death to hold Him. Therefore He arose from death on the third day, and now He lives eternally; nor can sin, death, and our mask be found in Him any longer; but there is sheer righteousness, life, and eternal blessing. (Luther’s Works, v.26, p.284)

Picture:  The Tools of Crucifixion:  The hammer and the pliers and the nails used in affixing Jesus to the cross.  The pole with a vinegar-soaked cloth to wet his lips before He cried, “It is finished.”  Also the spear which was used to pierce His side.

With gratitude and with a sure confidence, therefore, let us accept this doctrine, so sweet and so filled with comfort, which teaches that Christ became a curse for us, that is, a sinner worthy of the wrath of God; that He clothed Himself in our person, laid our sins upon His own shoulders, and said: “I have committed the sins that all men have committed.” Therefore He truly became accursed according to the Law, not for Himself but, as Paul says, ὑπὲρ ἡμω̂ν. For unless He had taken upon Himself my sins, your sins, and the sins of the entire world, the Law would have had no right over Him, since it condemns only sinners and holds only them under a curse. Therefore He could neither have become a curse nor have died, since the cause of the curse and of death is sin, of which He was innocent. But because He took upon Himself our sins, not by compulsion but of His own free will, it was right for Him to bear the punishment and the wrath of God—not for His own Person, which was righteous and invincible and therefore could not become guilty, but for our person.  (Luther’s Works, v.26, p.283-284)

Picture: This Lord’s Supper scene which is inset in their altar is three-dimensional.  Even the faces of the disciples not facing the congregation were completed by the artist.

As I often warn, therefore, the doctrine of justification must be learned diligently. For in it are included all the other doctrines of our faith; and if it is sound, all the others are sound as well. Therefore when we teach that men are justified through Christ and that Christ is the Victor over sin, death, and the eternal curse, we are testifying at the same time that He is God by nature.

From this it is evident enough how horribly blind and wicked the papists were when they taught that these fierce and mighty tyrants—sin, death, and the curse—who swallow up the whole human race, are to be conquered, not by the righteousness of the divine Law (which, even though it is just, good, and holy, cannot do anything but subject one to a curse) but by the righteousness of human works, such as fasts, pilgrimages, rosaries, vows, etc. But, I ask you, who has ever been found who conquered sin, death, etc., if he was equipped with this armor? In Eph. 6:13 ff. Paul describes a far different armor to be used against these savage beasts. By putting us, naked and without the armor of God, up against these invincible and almighty tyrants, these blind men and leaders of the blind (Matt. 15:14) have not only handed us over to them to be devoured but have also made us ten times greater and worse sinners than murderers or harlots. For it belongs exclusively to the divine power to destroy sin and abolish death, to create righteousness and grant life. This divine power they have attributed to our own works, saying: “If you do this or that work, you will conquer sin, death, and the wrath of God.” In this way they have made us true God by nature! Here the papists, under the Christian name, have shown themselves to be seven times greater idolaters than the Gentiles. What happens to them is what happens to the sow, which “is washed only to wallow in the mire” (2 Peter 2:22). And, as Christ says (Luke 11:24–26), after a man has fallen from faith, the evil spirit returns to the house from which he was expelled and brings along seven other spirits more evil than himself and dwells there; and the last state of that man becomes worse than the first. (Luther’s Works, v.26, p.283)

Picture: Cross and crown

This is the chief doctrine of the Christian faith. The sophists have completely obliterated it, and today the fanatics are obscuring it once more. Here you see how necessary it is to believe and confess the doctrine of the divinity of Christ. When Arius denied this, it was necessary also for him to deny the doctrine of redemption. For to conquer the sin of the world, death, the curse, and the wrath of God in Himself—this is the work, not of any creature but of the divine power. Therefore it was necessary that He who was to conquer these in Himself should be true God by nature. For in opposition to this mighty power—sin, death, and the curse—which of itself reigns in the whole world and in the entire creation, it is necessary to set an even higher power, which cannot be found and does not exist apart from the divine power. Therefore to abolish sin, to destroy death, to remove the curse in Himself, to grant righteousness, to bring life to light (2 Tim. 1:10), and to bring the blessing in Himself, that is, to annihilate these things and to create those—all these are works solely of the divine power. Since Scripture attributes all these to Christ, therefore He Himself is Life, Righteousness, and Blessing, that is, God by nature and in essence. Hence those who deny the divinity of Christ lose all Christianity and become Gentiles and Turks through and through. (Luther’s Works, v.26, p.282-283)

Picture:  flower