These last two paragraphs in Romans chapter 7 are perhaps the most famous two paragraphs in the book of Romans. They are also among the most debated paragraphs in the book of Romans. The chief debate being whether Paul is talking about indwelling sin in the life of a believer or he is reflecting on his life prior to coming to faith in Christ. As you have followed the line of argumentation though, especially on last week, and watched Paul's progression of thought, I hope that you can see clearly that Paul is speaking autobiographically here and that Paul is also speaking autobiographically of himself as a believer. This is the struggle of indwelling sin in the life of a believer. Christians struggle with indwelling sin. Sanctification is progressive, which means by definition Christians struggle with indwelling sin. If Christians didn't struggle with indwelling sin, sanctification would not be progressive. It would be perfect and immediately so. Let me say that again. If Christians didn't struggle with indwelling sin, sanctification would be immediate and perfectly so. That is the only way that Christians could not struggle with indwelling sin. But here is the difficulty. The result of the fact that Christians struggle with indwelling sin sometimes causes believers to doubt their salvation because of the struggle with indwelling sin. They go something like this, I'm a Christian. If I'm really saved, I shouldn't struggle with fill in the blank. Now let me say. I am using the word struggle here. And that's an important word. Because Christians struggle with sin. We don't just give in to it. It is a problem. We hate sin and sin hates us. So I am not saying. that our attitude towards sin is, oh well, that's the reality of who we are. In fact, when you read Romans chapter 7, you see that it's the exact opposite. Romans chapter 7 moves towards this crescendo where Paul is just utterly undone with the fact that he wrestles with and battles with sin. And he comes to that question, oh wretched man that I am, who will save me from this body of death? He does not resign himself to the fact that sin is there. He is not okay with the fact that sin is there, nor is he hopeless about the fact that sin is there. But this issue also, on the other hand, can cause non-believers to be convinced that they are Christians, because after all, everybody sins, right? And if everybody sins, who are you to say that I'm not a believer? So where do we find the balance here? I believe Paul helps us here in these last two paragraphs in Romans chapter 7. As we look at this issue, there's a question, two questions, or a compound question. Why believers still sin and yet can have hope of assurance? Why it is that we still sin and yet, in the midst of that, can still have hope of assurance of our salvation? Look with me, beginning in verse 13. In fact, let's go back to verse 7 and just bring it all together into context. The first question, what then shall we say? That the law is sin? Meganoita. By no means. Yet, if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, You shall not covet. But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died. The very commandment that promised life proved to be death to me, for sin, seizing an opportunity through the commandment, deceived me, and through it killed me." So the law is holy, and the commandment is holy and righteous and good. This leads then to the next question that Paul was inevitably asked by those, especially of Jewish descent, when he preached the gospel. And that is this, did that which is good then bring death to me? May it never be. Absolutely not. That is the logical next question. And as is his pattern, the question is raised, he answers it immediately, then he gives the theological explanation for his answer. So did the law then bring death to me? By no means. It was sin. There's the answer. Did the law bring death to me? By no means. It was sin producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. By the way, look for yourself as we read. As I read, you can just sit there and do this right here, OK? As we read, it'd be really healthy if you just sat there and did this right here, OK? For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now, if I do what I do not want, It is no longer I who do it, but sin that dwells within me. By the way, that paragraph right there ought to settle the question as to whether or not this is a believer talking about his life as a believer. Just listen to what he says about sin. And you tell me if a non-believer could even possibly have this attitude towards sin. Listen to what he says. I do not do what I want, but the very thing I hate. Non-believers don't hate sin. Now if I do what I do not want, I agree with the law that it is good. Non-believers don't agree with the law that it is good. Verse 17, So now it is no longer I who do it, but sin that dwells in me. For I know that nothing good dwells in me that is in my flesh. For I have the desire to do what is right. Non-believers don't have that, but not the ability to carry it out. For I do not do the good that I want. Believers don't want to do the good. But the evil I do not want is what I keep on doing. Believers want to do the evil. Now, if I do what I do not want, it is no longer I who do it, but sin that dwells in me. And now, verse 21. And I believe verse 21 is really a reiteration of what he just said, or these next few verses. 21 to 23 is a reiteration of what he just said. And it explains what he just said. So I find it to be a law that when I want to do right, evil lies close at hand. Somebody should say amen right there. For I delight in the law of God in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. A whole lot of laws there. They're all important. And here it is, 24. Wretched man that I am. Who will deliver me from this body of death? And the answer, thanks be to God, praise be to God, through Jesus Christ our Lord. So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. This is the picture. It is the answer. This is the crucial issue that plagues us as followers of Christ, as we live this life. I want to do several things here. First, I want to just give you the doctrine. Second, I want us to explore this next question. We've done that a bit. The two reasons, three laws, and then our only hope. First, let's look at the doctrine. If you have your hymnals, Open your hymnals with me to page 677. 677. Not hymn 677, page 677. Page 677, okay? Now, as we said before, one of the reasons that we went through all the trouble of trying to find these particular hymnals, one of the reasons at least, is that our confession of faith is in the back of the hymnal. OK? You might not have been aware of that. But the Second London Baptist Confession is in the back of the hymnal. And so on page 677, see there, chapter 13 of Sanctification. OK? Are we there? Page 677, chapter 13 of Sanctification. Let me read number one. We'll read number two and three together. They who are united to Christ, effectually called and regenerated, having a new heart and a new spirit created in them through the virtue of Christ's death and resurrection, are also farther sanctified really and personally through the same virtue. by His Word and Spirit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces to the practice of all true holiness, without which no man shall see the Lord." Our sin is mortified. The power of it is broken and done away with. Its power lessens and weakens. It is mortified, and we grow in grace. We grow in righteousness. We grow toward holiness, without which no man will see God. Now, let's read together number two. This sanctification is throughout in the whole man, yet imperfect in this life. there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the spirit, and the spirit against the flesh." Progressive sanctification not perfected in us. To glorification, number three, in which war although the remaining corruption for a time may much prevail. Yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome. And so the saints grow in grace, perfecting holiness in the fear of God, pressing after a heavenly life in evangelical obedience to all the commands which Christ, as Head and King, in His Word hath prescribed to them. Amen, hallelujah, praise the Lord. There's the doctrine of sanctification. It is progressive. It is not yet complete. Here's the question that he raises. The question is, did sin cause death? Or, I'm sorry, did the law cause death? And the answer is absolutely not. It is not the law that causes death. What have we learned about the law up to this point? Go back with me, if you will, to verse 12. So the law is holy and the commandment is holy and righteous and good. So does that which is holy and righteous and good cause death? No, but sin is what causes death. And we learned on last week that there is a relationship between sin and the law, how the law activates our sin, our transgression, our rebellion against God, latches onto it and fights for what it considers to be its own, its possession, if you will. So the next question that is raised is asked and answered. No. The law does not cause death. It's sin that causes death. Now, this relationship with sin is important for two reasons. We see that in the latter parts of verse 13. First, look at verse 13. It was sin producing death in me through what is good. In order that. Two things. One, Sin might be shown to be sin. That sin might be shown to be sin. What does that mean? Here's what it means. You and I go through life, and before we come in contact with the command of God, the law of God, and the righteousness of God, we live under the influence and authority of the Prince of the power of the air. And we have a standard by which we live. However, we are in rebellion against God and unaware of the fact that we are in rebellion against God until, all of a sudden, the command of God shows up and sin says, no me, not that. And it is then that we recognize sin as sin. That there are things I love, things I yearn for, things to which I hold, that are absolute, outright rebellion against Almighty God. And we need to know that sin is sin. We need to be aware of the fact that we cannot justify ourselves, that we are not justified, that we are standing and living and walking under a sentence of the wrath of God and His just condemnation because of our sin. But secondly, look at the next part of the verse, and through the commandment might become sinful beyond measure. We're not talking degrees here. That sin might become sinful beyond measure. That the idea of rebellion against God might be shown to be as completely and utterly unacceptable as it truly is, that it might be sinful beyond measure, that you and I might look into its face and recognize it for what it is, that you and I might stare it down and recognize that it ought to have, that it can have, that it must not have any place at all in our lives, that it cannot occupy The same space that belongs to God. That it is sinful beyond measure. That it must be given no quarter. That is why. And yet, irony of ironies. You come to the place where you understand what sin is. and that it is sinful beyond measure, and that you hate it, that you loathe it, that it is driving a wedge between you and God, and lo and behold, the rest of this text basically says, oh, that thing that you learned is awful, that thing that you want to be rid of, you won't. You won't. Sort of like going to the doctor. And hearing the doctor say to you. You have cancer. Now did you get cancer when the doctor said you have cancer? No. You had it before. But when the Word comes to you, and you understand that it's real, that it's here, that it's in you, what do you want immediately? You want it gone. You want it dead. You want it away from you. Unfortunately, when it comes to this disease, It's one you die from and with. And so we're made aware of it. We're made aware how odious it is. And simultaneously, we're made aware that it's not gone, even when we come to faith in Christ. You still live in that same flesh. You don't have your new body yet. Something of which we're reminded more and more each day. Amen? You are wasting away. Sometimes that becomes more and more apparent to us. But why do people waste away? Why do we get old and die? Sin. Every time a hair from your head falls and in your ears grow, you are reminded of sin. We're wasting away. Every time you try to do what you used to be able to do without thinking, that you now cannot possibly think of a way to do. You are reminded that sin is real. That it is here. That it's not going anywhere. But it's not just that. There is something far more sinister than getting old. And that is, knowing what is holy and just and right, and not having any resources within yourself to do it. So, Paul talks about these three laws. In verses 21 through 23, He gives us these three laws. Some say there are four, some say there are five. Three laws, okay? Am I saying that my division here is absolutely the right one? No, I am not. But it's the best way that I know to communicate this to you. Three laws. The law of war, the law of God, and the law of sin. Let's read 21 through 23 and listen to how it unfolds. So I find it to be a law that when I want to do right, evil lies close at hand. There's that first law, law of war. For I delight in the law of God in my inner being, but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. Now when he says law here, of course he's not speaking about the law, Ten Commandments law, except when he talks about the law of God. But there are principles here that he refers to as laws. The first is the law of war. Stated simply in verse 21, the law of war is when I want to do right, evil lies close at hand. There's the law of war. By the way, he uses war language throughout this section of the Romans. Chapter 6, 7, and 8, on a number of occasions, I've already shared some of them with you from chapter 6, but he uses war language throughout. There is a war going on between the believer and sin. And it is a war. And one of the distinguishing marks between a believer and a non-believer is that it is a war, that we fight, that we wage war against sin, and sin wages war against us. that it is not ground that has been conceded, but it is ground for which we fight over every inch. It is a war. Verse 15, For I do not understand my own actions, for I do not do what I want, but I do the very thing I hate. There's the war. I do not understand my own actions, For I do not do what I want, but I do the very thing that I hate. This goes back to the law of war. This is an explanation of what he summarizes in verse 21. Look at verse 18. For I know that nothing good dwells in me that is in my flesh. For I have the desire to do what is right, but not the ability to carry it out. There is the war. I want to do what's right, but I don't have the ability to carry it out. I'm doing what I hate, verse 15. Now I realize I don't have the ability to carry out what I want. Now look at verse 19. For I do not do the good I want, but the evil I do not want is what I keep on doing. So first, we see that there's a problem. Second, we see the source of the problem. And third, we see that the problem doesn't go anywhere. Verse 15, we see I don't do what I want, I do what I hate. Verse 18 we see, I don't have the ability. That's why I don't do the thing I want and I do the thing I hate. I don't have the ability to do the thing I want. And then in verse 19 we see, the evil that I do not want is what I keep on doing. There's the war. There's the war. Now, mind you, This is not to say, and we're not talking about just one particular thing. Here's what happens oftentimes in a believer's life. You get one leak plugged, and just when you feel good about the fact that it's not gushing anymore, there's another one over here. And then there's one down there, And in this one, OK, so we're not saying that necessarily this is the same sin. In fact, sometimes that would be easier. You know where it's coming from. No, no, no, no, no. There are multiple areas of your life you are constantly reminded. And in your flesh dwells no good thing. In fact, there are some things that you get under control. Don't worry about for the longest of time. Let your guard down and the next thing you know, bam. There it goes again. But notice the war and this is the distinction here. Notice the war in verse 15. For I do not do what I want. That's the believer. I do not do what I want. Notice in verse 18. For I have the desire to do what is right. And then notice in verse 19. I do not do the good I want. There is a want, there is a yearning and a desire to do what is right. There is a desire to be righteous. There is a desire to be holy. I would also add that that desire is something that is growing in us. and that our holiness and righteousness is something that is growing in us. We already read that in the doctrine. So we're not saying here that the believer never sees any victory over sin, that the believer never sees any progress. What we're saying is that the believer recognizes throughout his entire life that it's a struggle until your glorification. Yes, there are 70 and 80 year old men who struggle with lust. Yes, there are 80 and 90 year old women who still struggle with gossip. Believers for 30, 40, 50, 60, 70 years who still have to fight sin every day. Are they farther along in sanctification? Yes. Amen. Amen. But it's still a war. And as you struggle, especially those who struggle with assurance of salvation, let me ask you a question. Do you desire righteousness? Do you desire holiness? Is that what you yearn for? Is that what you want? I didn't ask you if you wanted compliance. I didn't ask you if you wanted behavioral modification. Because there are some people who, I want compliance, I want that outward compliance. I don't want the negative impact or the negative effects of this sin anymore. I don't like what happens when I get drunk. I don't like what happens when I fly off the handle and get angry. And so I want to do better. so that I don't suffer from all of those negative or ill effects of my behavior. That's behavioral modification and outward compliance. You want your life to be easier. You don't want righteousness. The believer wants to be righteous. The believer wants to be holy. The believer wants to be godly, not just to have things better for outward reasons. That's a distinguishing mark and a distinguishing characteristic of the one who belongs to God. Are you after outward compliance and behavioral modification, or are you after God and righteousness and holiness? That's the question you ask yourself. When you sin, are you broken because you have offended a holy and righteous God Or are you disappointed because you thought you were better than that? There's a huge difference between those two. The second law. The law of God. The law of God. Look in verse 22. For I delight in the law of God in my inner being. The law of God. Paul says earlier, again, each of these laws that he comes to, he traces them back. He's basically summarizing what he said in the verses before. So what does he say about the law earlier in 14a? For we know that the law is spiritual. And then in verse 16, now, if I do what I do not want, I agree with the law that it is good. So the law is spiritual and the law is good. Earlier on we saw that the law is good and holy and righteous. Now he adds to that that the law is spiritual. What does he mean by the law being spiritual? Well he contrasts that with I am of flesh. The law is spiritual and I am of flesh. One reason that this battle rages on in us is because the law is a manifestation of God's righteousness and God's holiness. We're not made of the same stuff that God is. And so we are constantly reminded that we're not made of the same stuff that God is. God is holy. God is righteous. God is spirit. And here I am in this flesh and blood body, along with all of its needs, desires and cravings. Let's know what Calvin says about this. The law is spiritual. That is, it binds not only the feet and hands as to external works, but regards the feelings of the heart and requires the real fear of God. The law of God is spiritual, which means, back to what we said earlier, my outward compliance is insufficient to satisfy the law of God. My outward compliance is insufficient to satisfy the law of God. It's like trying to buy something with the wrong currency. It didn't work. One of the things I do when I go to different places in different countries is that I always bring back some money from the other places. I have currency from different parts of the world. And it's great to have currency from different parts of the world. But there's one piece of currency that I have that's in a frame. And it was given to me when I went to Germany. And I went and I did an event there, and they gave me a one million Deutschmark note. A million. On one bill. A million. Y'all are going, okay, why are you still hanging around here? No, no, no, no. Listen. Listen. It's from old Nazi Germany. And it's worth not even the paper it's written on. When you and I come before God, with what our flesh can accomplish and try to satisfy the law of the righteous God who is spiritual, we're coming to Him with a note that to us is worth the world, but to Him is worth nothing. Filthy rags, as Isaiah puts it. One of the reasons that we continue to struggle with indwelling sin is that the law is spiritual. We're flesh. And one of the things that the law of God does is continue to remind us that we're flesh. That we're not like God. That is why, by the way, we have to be changed. Amen? Paul talks about that in 1 Corinthians chapter 15. The corruptible shall put on incorruptibility. You're going to be translated into the right kind of currency, but you have not yet been translated into the right kind of currency, which means that for now, the law of God is alien to you. It's spiritual, you're not. People like to say that, you know, I'm just I'm a spiritual person. I'm not really religious. I'm spiritual. Really? You're in trouble. Because being religious is your only hope. Because you can't be spiritual. God is spiritual. You're a flesh. You're putting yourself on God's level. Well, I'm just I'm a spiritual person. That's a contradiction in terms. You're a person, which means you're not spiritual. God is spiritual. The law is spiritual. You're not spiritual. You're fooling yourself. You're lying to yourself. You better get religious in a hurry. And then when you get there, you still will not have arrived. Amen. Third law. The law of sin. Look at verse 23. But I see in my members another law waging war against the law of my mind. Now, that law of my mind, I'm saying that's not a separate law. Because the law of his mind, remember, that's where he wants to obey the law of God. And making me captive to the law of sin that dwells in my members. So there's another law. The law of sin that dwells in my members continues to dwell in my members. It is there. Now, unbelievers die with it and die from it. Believers die with it, but not from it. Amen. You will die with this, but you will not die from this because it does not have that hold over you. By the way, if you die with this and from this, then you're headed for the second death. That's hell. You die with it and not from it, you're in good shape. This is going to be eradicated from you. Because that which is corrupt will put on incorruptibility. And it will be a problem for you no more. That's why, by the way, people say, well, you know, I worry about when we get to heaven, what's going to keep us from sinning when we get to heaven? The fact that you will no longer be corruptible. You're going to take off this thing wherein dwells the law of sin. It will be yours no more. Amen? Verse 14b, but I am of flesh sold under sin. I am a flesh sold under sin. He's not referring there to us continuing to be slaves to sin. We're not. We're delivered from sin. But your flesh was sold under sin, and you are still part of that flesh that was sold under sin, conditioned under sin, and learned to see the world and live its life in accordance with that sin. Verse 17. So now it is no longer I who do it, but sin that dwells within me. Again, he's reflecting on this law of sin. Verse 23 is a summary. And in verse 20, now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. Sin indwells you. And that's what leads you to sin. It indwells you. It does not own you. Amen. It does not own you. But it indwells you. Difference between a believer and a non-believer. If you're a non-believer, it owns you. And indwells you. If you're a non-believer, it dictates the way you think, the way you operate, the way you see the world. You are its possession. And there is no battle, no war. If you're a believer, it's there, but it doesn't own you. Makes you miserable, but it doesn't own you. It doesn't own you. If you're an unbeliever, it's there and you have to feed it. If you're a believer, it's there. And newsflash, please hear this. You don't have to feed it. You starve him. And you continue to starve him. You do not put before yourself those things that feed him. You do not give him opportunity, as we heard about earlier in the chapter. But it's there. And it indwells you. Know this. As a believer, you have to be aware of this. Why do you have to be aware of this? There are a number of reasons you have to be aware of this. The first is this. Here's the first. So that you don't feed it. Amen. Secondly, so that you don't become overconfident. Let him who thinks he stands take heed lest he fall. Don't become overconfident. Sin dwells in you. preaching at a church in Baton Rouge, Louisiana. It's a while back. So I show up at the event there, and for some reason I was by myself there in Baton Rouge. I rarely ever go anywhere by myself. I don't want to. I don't need to go anywhere by myself. And so for whatever reason, though, I showed up by myself. I show up by myself, and I come out of the airplane, and I go down there, and I'm getting ready to meet the pastor who's going to take me, you know, over to the hotel, give him my final instructions. And I show up, and there's a lady there, staff member from the church. And she goes, somebody last minute gave the pastor tickets to the LSU game, and he can't be here to pick you up. So I'm like, OK, I hate him. I mean, I really do. Number one, because he didn't take me to the game. And number two, because he sent you here to pick me up. And I said, ma'am, I can't ride with you. She said, really? I said, yeah. I don't ride in cars with women by myself unless they're my wife. or closely related to me, or old enough to be my grandmother's mother. And even then, I check them out real close. She goes, what are we going to do? I said, I don't know what you're going to do. I'm going to call a cab. Keep the receipt and give it to your pastor. Pastor comes the next day. sort of awkward, and he apologizes. And in a roundabout way, it's kind of feeling me out, you know, why, why did you do such a radical thing? And basically asked me, you know, have you, have you had adultery problems in the past? Do you have, you know, women problems? Do you have, I mean, is there a real, you know, are you kind of like the alcoholic who says, I'm just not going to be around alcohol? You know, do you not trust? And I looked at him and I said, No, Pastor, not at all." And he goes, so, do you... I don't understand. I said, you don't understand what? I don't understand if it's not something that you struggle with, why it is that you set such boundaries. I said, because I don't want it to even become something that I struggle with. The minute I feel like I don't have to watch myself is the minute I've forgotten that there is something that indwells me that is waiting for an opportunity. Do I believe it makes me more righteous? No. Not at all. Does it make things more difficult sometimes? Sometimes. I tell you what, if anybody ever comes to you and says, you know what, your pastor was with some woman, look at him and go, you know what, you just lied on him. There's a third reason that is very important for you to know. And that's because you are always to live in hope and anxious anticipation. And never get too comfortable or satisfied here. That brings us to verses 24 and 25. the only hope. Two things. Two points here that I will let others summarize. The first is, the hope is not in me. Look in verse 24. Wretched man that I am, who will deliver me from this body of death? Don't miss that. Paul does not believe at all that he can deliver himself from this. That is one of the traps of the enemy. For you to believe that you can deliver yourself from this. You cannot. Listen to this. From Joseph Alain. in what has to be one of my favorite, not just Puritan books, but one of my favorite books, just period, A Sure Guide to Heaven. Elaine writes about those who trust in their own righteousness. This is a soul-ruining mischief. When men trust in their own righteousness, they do indeed reject Christ. Beloved, you had need be watchful on every hand, for not only your sins, but your duties may undo you. It may be you never thought of this, but so it is, that a man may as certainly perish by his seeming righteousness and supposed graces as by gross sins. And that is, when a man trusts to these as his righteousness before God, for satisfying his justice, appeasing his wrath, procuring his favor, and obtaining his pardon. This is to put Christ out of office and make a Savior of our own duties and graces. Beware of this. Oh, professing Christians, you are much in duties, but this one fly will spoil all the ointment. When you have done Most and best, be sure to go out of yourselves to Christ. Reckon your own righteousness as filthy rags. I don't worry nearly as much about a person because of struggles with sin who says, man, sometimes I wrestle with assurance of my salvation as I do with a person because of their own system of righteousness, who says that they never think about it. A person who's got all their eyes dotted and all the T's crossed and acts as though we are not waging war constantly within dwelling sin. A person who trusts in themselves and their own ability And oftentimes, this is what we do. We come and we say, wretched man that I am not who will save me from this body of death, wretched man that I am. I set my alarm clock and still sometimes I forget to do my reading. I carry my tracks with me and still sometimes I'm afraid to hand them out. I put my verses upon my mirror and still sometimes it takes me longer than I intend to memorize them. I, I, I, I, I, wretched man that I am, my system hasn't perfected me. It's not what Paul said. I feel wretched. Because all of those works that I've put in place have failed to make me holy and righteous. By the way, is it bad? Is any of that bad? No, it's not bad! Unless you are trusting in it for your righteousness. Are you questioning your salvation because you don't consistently jump through your own hoops? Wrong standard. It is not in you. It is only in Christ. Verse 25, Thanks be to God through Jesus Christ our Lord. There's the answer. Thanks be to God through Jesus Christ our Lord. What is your hope? It is Christ. You tell most people this, and here's the problem. This is where the alarms go off. This is where the bells go off. I'm wrestling. I'm struggling. Then go back to the cross. Go back to Christ. Oh yeah, yeah, yeah, I know that. Really? So wait a minute. You know the cross, but you came to me for something else. You know the gospel, but you came to me for something more. Yeah, yeah, I got that. Jesus is talking about saying, yeah, I prayed that prayer. I did it. Yeah, I got that. What I really need is for you to give me something to overcome this You missed the whole gospel. Your only hope is Christ. You don't have a problem with systems. You have a problem with misplaced trust. Your only hope is Christ. There's despair in this passage. I mean, look at it again. I want to do good, but I don't. The evil that I don't want to do, that's what I do. I find there's something in me that is working against me. There's this law of sin in my members. I love this. I hate that. I do this. I don't do that. It's awful. I mean, it's gut-wrenching to read this passage. And you get to the end and you're looking for this grand revelation as to how it is that He overcomes, and the answer is He doesn't. Wretched man that I am! Who will save me from this body of death? A dead body. That's your only hope. And if you thought That the gospel and all that stuff was over here, but you really needed something else to overcome this particular sin problem. You just identified your problem. Misplaced trust. Listen to this from James Edwards. He does not say, praise God, even though I often fail, at least I have my ideas, my good intentions, my dignity, my character and convictions. He concludes rather in crashing finality. What good are these things if I still do evil? When one discovers not only a power at work within oneself against one's best desires, but also a powerlessness to combat it, then one must look for help beyond oneself. Paul is not in the market for a self-help program. He is not hoping for a lucky break or turning over a new leaf. He is a drowning man crying out for rescue. The word for wretched that he uses here means that the situation is crucial and beyond his power to change it. If salvation is to come, it must come from a who, not a what. It must come from the outside and apart from his own resources or it will not come. There's your answer. It is Christ. Does that mean that we don't do all the rest? God forbid. Meganoita. Do all of it. Trust none of it. Do all of it. Trust none of it. Christ is our only hope. And yet, that's not the final note. He doesn't have this over-realized eschatology, if you will. This idea that we get it all here and now. What's the final note? The final note. So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. His final note? War. That's his final note. Christ is sufficient. His victory is total. And yet, in me, it's already and not yet. That's the final note. Which is a good thing. It's already and not yet. To go back to the war analogy again, here's what doesn't happen. The commanding officer doesn't stand before his men and say, men, we have a superior force and superior firepower. It is only a matter of time before this battle is ours and our victory is complete. So what I want you to do is I want you to walk out there like you have nothing to fear. No. There is still a living, active foe. So continue to act like you're in a war. Continue to do all those things that warriors do. But do it with a confidence that says when all is said and done, this will not be for nothing My King shall be victorious. That's the believer's attitude towards sin. And we give it no quarter, because I guarantee you it will give us none. But in the end, our King will conquer.