“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]

Introduction

The last two Sundays we’ve covered Paul’s argument in Romans 6 that leed to his prohibitions against returning to sin and the life of the old person who is persuaded by the ways of the kingdom of humanity and exhortations to the believers in Rome to pursue the reign of God, to actively present themselves for service in God’s mission of the divine revolution of love, life, and liberation. Believers, according to the logic of chapter 6, are not defined by their works of the law in attempts to self-justify; rather, they are justified by God’s grace which is given to them when they assert and affirm (by faith) that what God says about them is true. In this exchange based on faith, the believer finds themselves forgiven and justified, the law fulfilled on their behalf by Christ and divine righteousness given of which the Spirit is a deposit and confirmation. The believer is, again by faith, united to God in such a way that they are grafted and grown together with Christ; thus, any attempt to return would result in a maiming and marring of the believer who would have to amputate themselves from the vine. For Paul, to go and seek one’s justification by own’s own accord and deeds is the basis of sin (which is founded in unbelief, not believing God is trustworthy and truthful) and is anathema for believers who have identified with Christ in his death and thus identify (and will identify) with Christ is in his life and resurrection. Believers are not justified by the law but by faith and therein receive the law fulfilled and are liberated—in accord with the law of love—to now go love the neighbor to the glory of God without needing to use the neighbor as a means to an end.

Sin, for believers and according to Romans 6, is a present reality but not one that controls them, for they are now no longer enslaved to sin and its impulses, its domination and control. Believers are now voluntarily enslaved to God’s reign through faith in Christ and by the power of the Holy Spirit; they are not their own (and, in fact, never have been!). What is important to retain from the past two Sundays is that, according to Paul, due to the encounter with God in the event of faith, believers—those who follow Jesus out of the Jordan and to the Cross—are no longer willing participants in the death, indifference, and captivity of the kingdom of humanity (no longer can they uphold and promote any institution and structure, ideology or authority that intentionally promotes these things). Rather they are Christ’s representatives who participate in bringing divine love, life, and liberation to God’s beloved, the neighbor and this brings God glory. But this does not mean they are sinless as if they will never sin again. They are still human creatures in need of intervention and disruption, and this is what the passage from Romans 7 tells us…

Romans 7:15-25a

Paul writes, For I do not know understand/cannot judge that which I accomplish[ii]. For I practice not that which I desire but I do this thing which I hate (v15). In humility, Paul uses himself as an example of the tension of being simul justus et peccator (simultaneously justified and sinner).[iii] No matter how much education and training any of us have—including clergy—we are not exempt from the tension we live in as new persons striving against the old person. For Paul, sin isn’t just some detached external act or something that lacks power, it is a force that can dominate and it must be resisted because it is actively prowling about looking to devour and dominate. Paul emphasizes the tension between the failure of the outer person to align with the inner (regenerate) person. This tension Paul emphasizes highlights a greater reality that the law is necessary and good, as Paul says, But if I do this which I do not desire, I concede to the law that [it is] good (v16). While Paul has articulated earlier that the law brings the trespass and this surely cannot be good, it is. (Theologically) In the discrepancy between the inner desire and the outer doing of the opposite, our need is exposed: we are brought to the end of ourselves and in need of a mediator through whom we can align the outer person with the inner person so that the desired thing is the thing that is done thus not hated but loved. Also, (Civically), failure to do that which is desired and opting for that which is hated leads us to conclude that law is needed so that we do that which desired even if we do it (internally) kicking and screaming and obeying the law (even in letter only) can maintain peace and order and keeps evil at bay while protecting the upright. And in this concession (both theologically and civically) we see that the problem isn’t the law; the problem is us.[iv]

Paul explains further about the inner/outer tension highlighting the role sin is playing (even in the new life of the regenerate),

But now I, I no longer accomplish this thing but that which dwells within me: sin. For I have perceived that good does not dwell within me, that is there in my flesh. For it is easy[v]/close at hand for me to desire, but not to accomplish the good. For I do not do the good I desire, but the evil that which I do not desire this I do. Now if I do not do that which I desire, I, I no longer accomplish this thing but that which dwells in me: sin (vv17-20).

Here Paul is highlighting that the tension between the new person/the inner nature and the old person/the outer nature is provoked by the misalignment between the two. Using the term “flesh,” Paul speaks of the part of the person that is in the world (the outer nature) and most prone to wanting to conform to the will of the kingdom of humanity rather than the will of God (the old person), which causes a the tension between the inner and outer, the new and old, the justus and peccator. Paul is not making a distinction between the good soul and the bad body;[vi] rather it is one person who is torn in two[vii] as the battle wages on through the will and flesh, through the mind and heart and the muscle memory of the body,[viii] through the self.[ix] This is why Paul centers that there is another at work here: sin;[x] sin (the domination and power of) is at work creating the discrepancy between what is desired (the good) and what is actually done (the evil).[xi] It is not enough to be educated in the good, the head and the heart can know all about the good but the *actual* doing of the good is something altogether different.[xii] As the colloquialism goes, “The road to hell is paved with good intentions.” (This also explains why things like sexism, racism, homophobia, ageism, ableism, etc., all, sadly, still exist.) This is why Paul can then say, Therefore, I find a law for me when desiring to do the good that for me the evil is easy/close at hand (v21). Sin and its domination and power reside in the person while good is external, it is outside the body, thus evil is easier or closer at hand to do. Just like the nervous system preferring a familiar hell to an unknown heaven, that which is easier to do is more comforting for a body eager to use the least amount of energy to do anything. To know the good and to do it are not only two different things, but it also demands a lot of energy and fortitude for the knowing to become the doing.[xiii] In fact, it takes external intervention and disruption of the self and the domination of sin. [xiv]

Conclusion

Thus why Paul then writes,

For I rejoice in the law of God according to the inner person, but I see in my limbs another law waging war against the law of my mind and bringing me into captivity by the law of sin which dwells in my limbs. Miserable person I am! Who will deliver me out of this body of death? Grace/thanks be to God through Jesus Christ our Lord (vv22-25a).

The necessary intervention and needed disruption to help bring the outer person into alignment with the inner person is no one else but the mediator Jesus Christ of Nazareth, this man who is God. When/ever we come into an encounter with God in the event of faith in Christ by the power of the Holy Spirit, we begin our journey through this tension and we receive a Spirit (the Divine Spirit) that brings the good—Jesus himself—closer to us than it ever was before (though not to such an extent that we not no longer sin[xv]…we still prefer to do that which is easy and comfortable).[xvi] In that Jesus—the good himself—is closer to us through the presence of the Holy Spirit in our lives, we receive directly the mercy, forgiveness, love and grace of God (which is the fullness of good in the inner person) apart from/despite our external deeds. This spiritual reality, then, helps us to labor to bring the outer person in line with the justified and righteous inner person so that the good can be sought and done in the temporal realm for the wellbeing of the neighbor and to the glory of God.

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[i] LW 54:157-158; Table Talk 1590.

[ii] LW 25:64. “This ‘doing’ means not to fulfill our duty, but to try to do so and to desire to do so. Therefore he also distinguishes ‘to do’ (facere) and ‘to accomplish’ (perficere) (v.18).”

[iii] LW 25:339. V 17 “Therefore sin remains in the spiritual man for the exercise of grace, for the humbling of pride, for the repression of presumptuousness. For he who does not earnestly strive to drive out sin certainly still possesses it, even if he had not committed any further sin for which he might be condemned. For we are not called to ease, but to a struggle against our passions, which would not be without guilt…if the mercy of God did not refrain from imputing to us.”

[iv] Sarah Heaner Lancaster, Romans, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 126-127. “Because the law is holy and just and good, it is ‘spiritual,’ that is, it is of the Spirit, or of God. If sin is able to use the law to bring death, it is not because there is a problem with the law. Rather the problem is in ourselves.”

[v] LW 25:339. “Therefore he who comes to confession should not think that he is laying down his burden so that he may lead a quiet life, but he should know that by putting down his burden he fights as a soldier of God and thus takes on another burden for God in opposition to the devil and to his own personal faults.”

[vi] Lancaster, Romans, 127-128. Sin dwells in me/nothing good in me (vv17-18) “Paul’s point, though, is something different. Although he is talking about the self, he is not talking about the nature of human beings—what we essentially are. Rather, he is talking about where sin resides, and therefore where it exercises its control.”

[vii] LW 25:339. “Moreover, we must note that the apostle does not wish to be understood as saying that the flesh and spirit are two separate entities, as it were, but one whole, just as wound and the flesh are one. For although the wound is something by itself , and the flesh is another thing, yet because the wound and the flesh are one , and because the wound is nothing else than wounded or wakened flesh, we can attribute to the flesh the properties of the wound.”

[viii] Lancaster, Romans, 127. “‘Flesh’ conveys what it is like not to be oriented to God but to be oriented to the world without reference to God. This problem surely embodies the world without reference to God. This problem surely embodies itself in some way, but the problem is not the body. Being ‘of the flesh,’ Paul says, is having been ‘sold into slavery under sin.’ Paul is not concerned to explain how or why one gets sold into this slavery; he only describes the condition itself.”

[ix] Lancaster, Romans, 128. “Although a universal power, sin does not rule from a distance or exert its power in some diffused, impersonal way. Sin lives within the self, so its control of the self is near and personal. Because good does not live within the self, it is not in control of the self.”

[x] Lancaster, Romans, 127. “The explanation for this contradiction is that it is not ‘I’ or the self that is the controlling agent but sin (7:17).”

[xi] Lancaster, Romans, 127. “Living under the dominion of sin involves a deep and confusing contradiction, namely not doing what one wants but what one hates (7:15).”

[xii] Lancaster, Romans, 127. Ancient idea that reason keeps passions in order and if it knows the good it does the good, “Knowing what was truly good, then, should lead to doing what was good. Paul, though, points out that knowing what is good does not always lead to doing what is good.”

[xiii] Lancaster, Romans, 128. “…sin rather than good resides in the self, so evil rather than the good ‘lies close at hand’ (7:21). Because it is so close, it is much easier to grasp and implement what sin wants instead of what the law directs. So even if one delights in the law…and studies it regularly with the intention of learning from it, and keeping it, the self is in conflict—wanting to enact the goodness of the law but under the control of sin. So even if one knows the good intellectually (with the mind) one may not carry out the good (with the members of the body). What one actually puts into practice is in conflict with what one knows to be right.”

[xiv] Lancaster, Romans, 128. “Trapped in this way, the self is miserable. Furthermore, sin is so strong that it is not possible for the will to resolve itself out of the problem. The self needs to be rescued from it. Jesus Christ is, of course, the deliverer, and Paul thanks God for him (7:24-25).”

[xv] LW 25:64. “He uses the term ‘sin’ because according to blessed Augustine although in Baptism there is forgiveness as far as the guilt is concerned, yet it remains in fact and again turns us toward sin.”

[xvi] LW 25:63. “God in Christ restores man as created and cleanses corrupted man of his guilt immediately and of his weakness gradually.”