There are three problems that confront all of
us, and we would see these three problems
clearly before we see the answer to them.
The first problem that you face as a
morally responsible person is the problem of what
you have done, that is, the sins of
the past.
God is a just and righteous God, and
he has said, the soul that sinneth, it
shall surely die.
Thus the first problem is the problem of
guilt, that we have incurred because of our
revolt and our rebellion against God.
What are we going to do about the
past?
The second problem is what are we going
to do about ourselves?
It's not only what we've done that haunts
us, but it's what we are, what we
know ourselves to be, our nature, our traits,
our character, and our tendencies, all of which
seem to be, have a gravitational pull in
the direction of evil.
So the first problem, what we've done.
The second problem, what we are.
How are we ever going to escape from
the tyranny of our own nature and personality?
And then the third problem is this, how
are we going to be able to do
what we've now come to want to do
and know we ought to do?
And so the third problem is that of
power, of ability, to be the kind of
person that we know we ought to be,
and to have the ministry that we understand
we ought to have.
Three problems, what we are, what we've done
rather, what we are, and how we're going
to be able to do what we know
we ought to do.
Now I find in this portion here of
Romans 7, three laws that correspond to these
problems.
And if you will turn to Romans 7
in the fourteenth verse, I believe you will
see.
Now let's begin, however, with the seventh verse,
shall we?
What shall we say then?
Is the law sin?
God forbid, I had not known sin but
for the law, or I had not known
lust except the law had said, But sin,
taking occasion by the commandment, brought in me
all manner of evil desire.
For without the law, sin was dead.
For I was alive without the law once,
but when the commandment came, sin revived and
I died.
And the commandment which was ordained to life,
I found to be unto death.
For sin, taking occasion by the commandment, deceived
me, and by it slew me.
Wherefore, the law is holy, and the commandment
holy and just and good.
Was then that which is good made death
unto me?
God forbid.
But sin, that it might appear sin, working
death in me by that which is good,
that sin, by the commandment, might become exceeding
sinful.
We discover by means of the law our
guilt.
Perhaps you've had the experience of witnessing in
prison to some that you, I hope you've
been on the outside of the bars, witnessing
to those within them.
My experience in prison or jail ministry is
this, that from what you hear from within
the bars, our courts have a record of
almost ninety-nine and forty-four one hundred
percent of miscarriage of justice.
I have on one occasion met a man
who admitted to his guilt, but only once.
Almost invariably on other occasions, it's been a
bought judge or jury or a crooked lawyer
or witnesses that agreed to gather to justice.
From the conversation of the people within the
bars, it seems that all of the good
people are within and all of the bad
people are without.
Now, they have been condemned, but in their
own minds they've never been convicted.
You see, conviction is not a action of
law in the scriptural sense.
Conviction is an attitude toward oneself.
Now, obviously the attitude of the law toward
these individuals is that they're guilty.
We understand that there's a minority of cases,
a small fraction, where there could be the
possibility of a miscarriage of justice.
This we realize.
But by and large, the evidence was sufficient
to indicate that the one that is there
had reason for being placed behind the bar.
They are there, but so frequently they are
not convicted.
Now, there's a reason for this.
We're rational beings, and everything that we do
seems good to us at the time we
do it, even if it's bad.
For instance, a person that commits theft is
convinced that in his condition, with the dire
pressures that are upon him and the great
needs that he has, and the way that
nature has been so unfair to him, and
others have so much and he's so little,
that it is really fair and right and
just that he should steal, because he is
a rational being.
And though he knows it from a certain
standard without to be wrong, by that inward
standard by which he measures his present conduct,
it's right.
He did a right thing, so with murder,
so with every crime that could ever be
listed.
The law says thou shalt not.
But because the criminal is rational, because he
acts in what he judges to be a
proper manner, he has convinced himself that for
him, in this situation, it's justifiable to commit
adultery, it's justifiable to steal, it's justifiable to
lie, it's justifiable to murder, because no one
has ever had the pressure that he's had
or the reason that he's had.
And if any judge at any court of
law knew all that there is to be
known, they would agree that he was acting
properly for him at this time to do
it.
And this is the rationale of all lawbreaking.
It seems right to the person even though
it's enormously wrong.
So the function of law, therefore, is not
only to capture and corner the culprit, but
also to convince him that what he did
was wrong.
And thus God gave a measure.
He did a very wonderful thing when he
gave us this measure.
He not only put it without, but he
put it within, so that there could be
an outward and an inward testimony.
Charles Finney has a sermon that is outstanding
in its directness and its clarity on this
point.
He calls it the outer and the inward
witness of the law.
He uses another analogy.
I've spoken of a yardstick or measure that
God puts within.
Finney spoke of it as a millstone.
Perhaps you can visualize the old millstone, a
huge piece of granite or other hard rock
that was chipped and shaped round, a hole
for the axle in the center, and then
ridges would be cut so that the grain
could be ground.
Now the function of the millstone was to
crush the grain, and so the ridges on
the lower millstone corresponded almost exactly to the
ones on the upper millstone.
The grain would be poured in the center
and gradually work its way to the outside,
the while being crushed.
And so Finney said when God made man,
he put within him a lower millstone.
This lower millstone we call conscience, for that
knowledge with which we were endowed by the
creative act of God.
God, in other words, wrote the law upon
the fleshly tables of the heart.
Isn't it interesting that our Bible is noticeably
lax in two areas.
First, it doesn't prove the existence of God,
which philosophers have been vainly trying to do
for centuries.
You know, some months ago I was asked
to go to Brooklyn College in New York
City to speak to the InterVarsity Christian Fellowship
chapter on the theme, The Proof for the
Existence of God.
When I got there, my opening statement was,
it is utterly impossible for me or anyone
else to prove that God exists.
And the students looked with wide eyes, why
I should say such a thing.
Oh, I said, there's sufficient evidence that he
exists, but you ask to prove it, and
because the evidence is to be weighed by
the individual who questions the existence of God.
And that individual could take evidence quite sufficient
for another person and simply say, it doesn't
prove it to me.
It's impossible to prove to a skeptical and
unwilling mind that God exists.
But I said, I know he exists.
I know it.
The Bible is noticeably free from every effort
to prove that God exists.
If Genesis began any other way than it
does, there'd be real reason to question the
Bible, its inspiration and its authority.
If, for instance, it started out to prove
that there is a God, then we could
doubt its inspiration.
But you see, God was addressing the book
to people whom he knew already had the
information that he existed, because he built that
information into them.
And it wasn't necessary to prove it, for
only those who knew he existed could possibly
read the book that he was giving to
them.
And it would have been utterly redundant and
unnecessary for him to have done it, and
would have discredited inspiration.
But because the Bible begins, in the beginning,
God, there's no need for argument, because the
only ones who can read those words are
the ones who have the knowledge that God
exists, already as part of the very structure
of their personality and being.
So is the law.
God does not prove to anyone by any
argument of philosophy that the law is just
and holy and good.
But however horrendous the criminal may be, however
vile a person may be, however degraded they
may be, you need not ever prove that
the law is just and holy and good,
because God has already written that law upon
their consciences.
God doesn't prove it is just and holy
and good, he states it, because the individual
has been built, he's been fabricated, he's been
made with the law already as a basic
part of his personality.
This he's put within, my experience in the
mission field a decade ago, proved to me
that tribes that had never seen a missionary
or heard the name of Christ, knew by
that knowledge, that light that lights every man
that comes into the world, that the law
was right.
We didn't have to tell them they knew
it.
Now this is that inner millstone.
This is the law of conscience.
This is that to which we have reference
made in Romans the second chapter, when it
declares, for when they which have the Gentiles,
the pagans, which have not the law, do
by nature the things contained in the law,
these having not the law, and law unto
themselves, which show the work of the law
written in their heart, their conscience is the
meanwhile condemning or else excusing.
And so the picture is this.
God made us with the law as a
millstone, using Finney's analogy, turning.
But what happens?
As the intellect acquires sophistication and rationalization and
argument, and as the conscience is seared by
practice, this millstone that turns is soon covered
with an overlay of chaff and filth and
dirt, so that the repeated actions fall upon
it, but there's no longer any grinding effect.
And this is where the proper preaching of
the Word comes.
When a hundred years ago, more or less,
certain Bible teachers declared that this being the
dispensation of grace no longer needed the preaching
of the law, they took from the Holy
Ghost the only weapon with which he'd ever
earned himself to prepare men for grace.
Because there's nothing in the essence of the
gospel to convict of sin.
It's the answer to the convicted sinner's need,
but it doesn't convict of sin.
For by the law is the knowledge of
sin.
For the law is the schoolmaster to bring
us to Christ.
And the law was given that every mouth
might be stopped, and all the world might
become guilty before God.
Therefore, before it is appropriate to say, believe
on the Lord Jesus Christ, it is absolutely
necessary for us to say, the soul of
the sinner, it shall die.
Because until one is aware of his sin,
he has no appreciation whatever for the death
of Christ.
It is the function of the law, the
moral law, the civil law, we understand, was
given to guide a nation as they were
the object lesson, witnessing to the people around
them by their conduct.
The ceremonial law was given as types and
shadows by which we could understand the Lord
Jesus Christ when he came, picturing him in
his various office works.
And so it is the moral law to
which we refer, this revelation of the unchanging
and unchangeable character of God.
And it is this law that the apostle
says is just and holy and good.
Now think of this law in the book
as being the upper millstone, and when it
is properly applied as belonging to morally responsible
men and women, do you see the effect?
Here, by the power of the Holy Ghost,
the truth concerning God's requirements upon responsible men
comes to bear upon the human spirit.
But there's already a law that's turning.
Oh, it's covered over with filth.
It's covered over with sophisticated arguments.
It's covered over with casual indifference.
But as the truth bears upon it, it
begins to grind all this filth away.
And soon the human spirit is caught between
the upper and the lower millstone, and all
is ground away until it has done its
work of dividing between soul and spirit, and
exposing the individual to the fact that he
is a rebel against God, and a traitor
against God, an anarchist, and an enemy, and
certainly a transgressor, and under the sentence of
death.
And thus it is the good office work
of the Holy Ghost in his initial contact
with us to show us that what we
have done in the past constitutes crime, and
that we stand justly condemned before the tribunal
of wisdom and righteousness as worthy of death.
Do you see this?
Then the first problem is what we've done.
Why did we do what we did?
We did it because we loved ourselves, lived
to please ourselves, and the essence of our
crime was that we were idolaters who worshiped
ourselves.
It's not a very nice picture.
A man, a traitor, and a rebel, and
an enemy, and an anarchist.
And such he is.
And what he did, he's not in trouble
with God because of what he did.
The reason that God is angry with a
sinner is not because he lied.
The reason he's angry with a sinner is
because the man is a self-idolater and
worships himself and rules his life, and has
openly defied God and said that he is
God and will do what he pleases, and
he will not have this God to rule
over him.
And the lie is but just a little
shot that's being fired over the ramparts of
his defiance.
It wasn't the few balls that fell on
Fort Sumter that started the Civil War.
It was that the section of the country
had defied law and government injustice.
It was this that made those shots significant.
Otherwise they could have been laughed off.
But it couldn't be laughed off when it
was understood that it represented the attitude of
rebellion, and it necessitated the Civil War.
And so it is that the lie that
the sinner pronounces is simply an evidence of
his open treason against God.
While he's under the sentence of death, what
is the answer?
Well, the answer to this problem is to
what man has done is found in Romans,
the fifth chapter.
If you turn to it now, I think
you'd see why I've chosen it.
We look at the sixth verse, because we
begin there with this first characteristic of man.
Without strength, God, and without strength to sin,
for his rebel turned all the power of
his personality into his sin, but without strength
to either change his heart and attitude or
to do anything about his past crimes.
For when we were yet without strength in
due time, Christ died for those who had
no God but themselves, the ungodly.
This is what ungodly means, no God.
They were themselves their own God.
But if we look at the eighth verse,
but God commended his love toward us in
that while we were yet sinners, Christ died
for us.
This is the end of side one.
Please stop the machine at this point and
turn the cassette over.
Look at the tenth verse, for if when
we were enemies, we were reconciled to God
by the death of his son.
So we see three things.
We were without strength, we were without a
God, we were sinners, and we were enemies.
And this gives to us the measure of
the love of Christ, that the Lord Jesus
Christ died for us.
He died for us in our place and
in our stand.
He died for us.
That's the message of Romans five.
This is the next answer to a guilty
conscience.
This is answer to one who stands condemned
in the presence of God.
Christ died for us.
This is the answer to the past, this
mountain of accumulated guilt, every crime that we've
committed against eternal justice and holiness.
Here is the answer.
Christ died for us.
We'll never get beyond it.
We'll never outgrow our need for this truth.
So if I speak to one tonight who's
come in without strength to do anything about
your past, do you realize this?
That if you were to somehow tonight purpose
to perfectly please God from today on and
succeed in doing it, that that perfect obedience
from this moment would God acquire in the
remainder of your life enough merit to atone
for one past sin.
Because God exacts and God demands perfect obedience,
and there's no merit for giving him the
minimal required.
And so there's without strength to do anything
about it.
If you've realized how utterly hopeless it is,
you may remember what Martin Luther saw there
as he did vain penances on the steps
in Rome, that it was not by such
works that justification came, but the inward illumination
given by the Holy Ghost that marked the
reformation was this, that just shall live by
faith, therefore being justified by faith, that Christ
died for us.
Oh, guilty sinner, have you ever been lost?
Do I speak to some who've been lost?
Some years ago I was addressing a company
of people, about a hundred in number.
I said, how many of you've ever been
lost?
Four hands were raised.
And now I said, how many of you
are saved?
And about a hundred hands were raised.
I said, isn't this amazing?
The Lord Jesus Christ came into the world
to seek and to save that which was
lost.
The only ones he sought, the only ones
he had any provision for, the only one
to for whom he could do anything were
the lost, and only four of you have
ever been lost.
And yet all of you think you've been
saved.
My friend, he only came to save the
hopeless, without strength, the ungodlike, enemies, sinners.
In such a way, have you seen it?
Has the Spirit of God done its good
office work in your heart and brought you
to the place where you've discovered that from
the top of your head to the sole
of your feet there was wounds and bruises
and putrefying sores, that all your righteousnesses were
his filthy, pestilential ranks?
Oh, what's the answer?
Someone says, the good people are in church.
Oh, no, no.
The good people are outside.
The bad people are in church.
The only ones that are in the church,
his body, are those that were absolutely stripped
and broken and crushed and bankrupt by the
work of the law, just and holy and
good, that showed them that they were dead
in trespasses and sins.
And without God, without hope, they came to
the cross and saw the Lord Jesus Christ
dying for them.
This is the message of Romans 5, Christ
for us.
The law, just and holy and good, condemns
us, but Christ died for us.
But what's the second problem?
What we are.
What we've done?
Answered by the death of Christ for us.
But what about what we are?
Let's go back to Romans 7 and see
if there's anything further.
Verse 14 is where we'll begin reading.
For we know that the law is spiritual,
that I am carnal, sold under sin.
For that which I do, I allow not.
For what I would, that do I not.
But what I hate, that do I.
If then I do that which I would
not, I consent under the law that it
is good.
Now then, it is no more I that
do it, but sin that dwelleth in me.
For I know that in me, that is
in my flesh, dwelleth no good thing, for
to will is present with me.
But how to perform that which is good,
I find not.
For the good that I would, I do
not.
But the evil that I would not, that
I do.
Now if I do that I would not,
it is no more I that do it,
but sin that dwelleth in me.
I find then a law.
Now we have the second law.
That when I would do good, evil is
present with me.
For I delight in the law of God
after the inward man.
But I see another law in my members,
warring against the law of my mind, and
bringing me into the captivity to the law
of sin, which is in my members.
Now what is law?
Law is the way we've been taught to
things.
The word comes from Torah, teaching, or from
the ancient idea of a shaft, speaking for
instance of a shaft of lightning.
And so it is that we have acquired
in the state of our rebellion certain laws
of action, certain traits we've inherited in our
very nature and makeup and disposition, certainly, certain
appetites and tendencies, certain pressures within and drives
and urges, and habits of mind, learned responses.
And so as you stood outside the cross,
it not only was what you had done,
but it's what you were, the effect of
sin within, without crushing, twisting, warping.
And Paul calls this a law, a law
of sin, a law of sin and death,
the manner in which you learned how to
respond, both by inner tendency and outer experience
and teaching and observation, and that you had
now acquired a disposition, if you please, to
be selfish, for the essence of sin is
selfishness.
And now you had a new attitude.
You want to please Christ.
Your mind says, this is right, to obey
Him.
He's to be Lord of my life.
It's time to serve Him with all I
am.
I've repented of my sin.
I've received Him to rule.
I've renounced my government.
I'm no longer going to play God.
And then you discover that today you start
out with to obey Christ, but here's a
habit.
Somebody says something to you in all of
your past, your attitude has been to fight
back and to retaliate and get even, insist
on your own way.
And this is a law.
It's the manner in which you've adjusted to
your circumstances.
It's part of your personality.
It's intrinsically you.
It's not your tissue.
It's not the cells that make up your
body.
It is the warping, twisting effect of what
you've been.
It's the carnal nature.
It's the flesh.
It's the old man.
It's you.
And so you've not only what you did,
but now you have purpose to please God,
but you discover something within you.
And this something within you, you can't push
away.
You've got to identify it with you.
It's what you were by nature in trait
and disposition and learned response when you stood
outside the cross and you said, Oh God,
forgive me for what I've done.
You see, at that point, all of us,
I believe, or at least most of us,
figured that we were really pretty good stuff
after all.
We'd done some things that were bad, but
if God would just forgive us and give
us a little push and help and lift
now and then, we'd make it.
We were pretty good.
But after we've been forgiven and pardoned and
we've purpose to please God and we find
this new distance, new desire, new goal to
obey him, and we start down the road
and then like that, we're hit.
We discover that we're reacting the same way
we did.
Somebody comes up and so there's just a
little lie to protect ourselves.
We're just a little cheating to get what
we want.
And we go to the Lord in confession
and in brokenness and ask him to forgive
us.
And pretty soon we discover that what Paul's
talking about, that with his intellect, with his
spirit, he says this is right.
But with his personality, with that intrinsic part
of him, he finds that there's a conflict.
Someone says, I didn't know temptation until I
became a Christian.
If that's true, because there is a frustration.
Your intellect and your spirit is committed to
the lordship of Christ and the will of
God, but all the rest of you has
been twisted and warped.
And so you've got to somehow say, where
will I get victory?
How am I ever going to get victory?
My own experience on the mission field was
that I discovered that all through my life
I'd unconsciously, not deliberately certainly, but I'd been
building certain responses.
I wasn't what I ought to be, and
I knew it.
As a young preacher, Bible school student here
in this city and in this state, I
knew I wasn't what I ought to be.
And the only way that I could possibly
escape from the miserable agony of this was
to prove that nobody else is what they
ought to be.
And so I just had a censorious mind
and a critical spirit, and with that developed
a sarcastic tongue.
I learned to adjust to it because I
had to survive here.
But when I got to the mission field,
there I found out, one day I was
down here in the basement in the kitchen,
and they showed me the potato peeler.
They told me about someone that put a
half bushel of potatoes in it and forgot
about it and came back and scooped up
the half bushel in the palm of their
hand.
Well, the mission field to many of us
is like a potato peeler.
It just knocks all the superficial adjustments we've
ever made right off and gets down to
what we are.
And so on the mission field, I discovered
this critical mind and this censorious spirit and
this sarcastic tongue.
Now, I knew I was a Christian because
I hated it so.
But it would build up and the tension
would build up and missionaries put a little
pressure on me.
And you know that ninety-nine and forty
-four, one hundred percent of all the problems
on the mission field are personality adjustment problems.
Not climate, not malaria, but it's you.
You carry most of the problems with you
when you go.
And I did.
And so here I was trying to serve
the Lord, but this critical mind, this censorious
spirit, and I remember going in and putting
my fingernails in the palm of my hand
and saying, Oh, this was...
I promise you I'll never do it again.
Never be sarcastic.
I meant it.
But listen to your heart.
Victory doesn't come from your fingernail, nor from
the set of your jaw, nor the retching,
twisting of your jaw muscles.
That's not where victory comes.
Oh, you can make up your mind.
But victory doesn't come from your mind.
Someone said it's your subconscious.
That's the source of power.
I tuned in on that and I just
got more of the same poison I had
in my conscience.
No help there.
Oh, where...
Who shall deliver me from the tyranny of
my traits?
Who shall deliver me from the despotism of
my disposition?
Isn't there victory?
You see, I was praying, Oh God, help
me.
Help me not to be critical.
Help me not to be censorious.
Help me not to be sarcastic.
God could answer that prayer.
If he did, he'd have to just throw
the whole foundation of government.
The Lord Jesus Christ didn't die to help
me.
He died knowing I couldn't do it and
his help wouldn't avail anyway.
He didn't die to help me do it.
He died so that I could come to
the place I'd let him do it for
me.
You see, he's everything I'm not.
And all I have to bring him when
I come to is an honest recognition that
I'm not and he is.
And I don't have and he has.
And this is the hard part.
Well, bless God, there came a time back
there when I discovered, after getting old, that
the answer to the despotism of your trait
and disposition is not in self-hypnotism.
It's not in some kind of a evangelical
cooeyism I'm getting every day and every way
getting better and better.
It's not that source at all.
It's from a frank, open admission that in
me, in my flesh dwelleth no good thing.
A person in New York said to me
the other day, I'm bad.
I'm all bad.
I've been bitter.
I've been critical.
I've been lying.
I'm not fit for this task.
I don't deserve this privilege.
I shouldn't have it.
And I should be sent away.
I said, send away nothing.
This is what we've been praying for.
This is what the Lord's been working.
You see, this is God's great job.
We still have an idea that if he'll
just help us a little, we're going to
make it.
Have you ever tried to put a rug
down that was too big for the room,
sort of a 12-foot rug in an
11-foot room?
Have you ever tried to?
You know, you get there and you say,
here's a blump.
And so you pat and you smooth and
you get it all nicely patted down and
you say, and that's why it pops up
back there.
And you get that patted down, all smoothed
out.
Two other places.
Just too much rug for the room.
It's got to be cut somewhere if it's
ever fit.
And so people keep saying, oh Lord, help
me with my tongue.
And then they get mad at their children.
Oh Lord, give me victory over getting mad
at my children.
They get mad at their husband.
And so it goes.
And they're just running from one thing to
another, trying to get the Lord to help
them.
And the Lord can't help them because they're
approaching it wrong.
He didn't die to help me to do
something that he knew I couldn't do.
He died to do something for me and
be something to me that he knew I
could never be.
So Romans 5 tells us that when we
were without strength, Christ died for us.
But you know what Romans 6 tells us?
That when we found that in us and
our flesh there was no good thing, Christ
died as us.
He died for us to deliver us from
the law that was just and holy and
good that condemned us.
But he died as us to deliver us
from the law of sin and death.
See, he wasn't only on the cross for
me, but he was on the cross as
me.
He went there as me.
In the Father's eyes, that was me on
the cross, redead with that critical, sarcastic, censorious,
oh, damn it, you as well.
Christ died as us.
Romans 6 tells us in so many words,
knowing this, that our old man is crucified
with Christ, that the body of sin might
be destroyed.
So this is the answer to the second
problem, what I am.
The Lord Jesus died for me to remove
the mountain of what I've done.
He died as me to break the tyranny
of what I was.
So in his eyes, when I realized that
when he died, I died.
Then we have this testimony in the first
part of Romans 7, that he that is
dead is freed from the husband, from the
relationship.
We were married to the devil, we died.
We were married to the flesh, we died.
We were married to our nature, we died.
And now we're imprisoned and walking in the
midst of life.
And so the answer to what I am
is Christ as me.
But let's go on.
There's another law.
We'll turn to Romans 8.
There is therefore now no condemnation to them
which are in Christ Jesus, who walk not
after the flesh, but after the spirit.
For the law, here it is, the law,
the law of the spirit of life in
Christ Jesus hath made me free from the
law of sin and death.
For what the law could not do, and
that it was weak through the flesh, God
sending his own Son in the likeness of
sinful flesh, and for sin condemned, sin in
the flesh, that the righteousness of the law
might be fulfilled in us who walk not
after the flesh, but after the spirit.
The law of God, just and holy and
good, flew me, but Christ died for me.
The law of sin and death tyrannized me,
but Christ died as me.
But here's another law, the law of the
spirit of life, the way the Holy Spirit
does things.
He put a new desire to please him,
but you see, it's one thing to want,
it's another thing to do, to be able
to do.
So the same one that wrote the law
upon our hearts, and oh how beautifully Ezekiel
saw it, as God spoke to him and
said, I will take away the heart of
stone, and I will give you a heart
of flesh, and I will write my law
upon your heart, and I will put my
spirit within you, and cause to walk in
my statutes.
There's the law of the spirit of life,
which hath made us free from the law
of sin and death.
So what is it?
Romans 5, Christ for us.
Romans 6, Christ as us.
Romans 8, Christ in us.
Isn't that wonderful?
The three great needs, what I've done, what
I am, and how I'm going to do
and be what I ought today.
For additional copies of this cassette, or a
listing of other Dimension tapes, contact your local
bookstore or Bethany Fellowship, 6820 Auto Club Road,
Minneapolis, Minnesota 55438.