Was Paul Speaking of His Past or Present Life in Romans 7?

In the seventh chapter of Paul the apostle's epistle to the Romans, he speaks in the first person singular in the present tense regarding an intense inner struggle. It was the struggle between wanting to do what was good and right, but not being able to carry it out, and between wanting to avoid doing what is wrong, yet doing that very thing anyway. 

For centuries, a controversy has existed between those who believe that Paul was speaking about his past life before Christ, and those who believe that he was speaking about his present life at that time, as a Spirit-filled disciple of Christ. This same controversy continues to this day.

In fact, recently I was visiting with a dear relative of mine, who also loves the Lord, as I do, and who is a born-again believer. He said that he believes Paul was speaking of his present life as a follower of Jesus in that chapter, and that the main point he was making was that he needed to stop trying to keep the law. But I respectfully disagreed, saying that I believe the context, including Romans chapters six and eight, does not allow for that interpretation, and that Paul could not have been speaking about his present life. I said that I believe Paul was speaking about his life before knowing Christ.

This subject, in the context of the law vs. the spirit, is something I have been studying for decades, and the matter of whether Paul was referring to his life before Christ or his present life as a Christian is something I recall coming up in class in Bible school around thirty-four years ago,  That recent discussion over dinner with my relative led me to go and check to see what my two favorite Bible commentators thought about this matter. So I went and checked both Matthew Henry and John Wesley's commentaries, and although Wesley usually follows Matthew Henry, in this instance Wesley had a different point of view than Henry.

In this article, I am going to share with you an abridged version that summarizes their comments. For their complete, unabridged comments, please see the commentaries on Romans 7 written by Matthew Henry and John Wesley at the links I have just provided.

Matthew Henry's Perspective About Romans 7

Matthew Henry believed that Paul was writing either from the perspective of an unregenerate person, who is convinced they are a sinner, but who is still unsaved, or about the ongoing struggle with the remaining corruption in the life of a sanctified believer in Christ. He believed it was difficult to apply this passage to the regenerate, but even more difficult to apply it to the unregenerate. He also believed that Paul did not intend his remarks in this chapter to be understood to refer to the same state as his present state, and the condition he was now in. Henry explained in his comments that Romans seven: 

…is about the period “When we were in the flesh, that is, in a carnal state, under the reigning power of sin and corruption - in the flesh as in our element.”

…it is “a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin.” 

…”it is applicable two ways: - 1. To the struggles that are in a convinced soul, but yet unregenerate, in the person of whom it is supposed, by some, that Paul speaks. 2. To the struggles that are in a renewed sanctified soul, but yet in a state of imperfection; as others apprehend. And a great controversy there is of which of these we are to understand the apostle here.”

…is “difficult to apply [this passage]…to the regenerate, who are described to walk not after the flesh, but after the Spirit.” But “it is more difficult to apply it to the unregenerate.” “Of [the unregenerate] there are many that will needs have all this understood, and contend earnestly for it: though it is very hard to imagine why, if the apostle intended this, he should speak all along in his own person; and not only so, but in the present tense…if here he speaks of the same state as his present state, and the condition he was now in, surely he did not intend to be so understood.”

…”seems rather to be understood of the struggles that are maintained between grace and corruption in sanctified souls. That there are remainders of indwelling corruption, even where there is a living principle of grace, is past dispute; that this corruption is daily breaking forth in sins of infirmity (such as are consistent with a state of grace) is no less certain.”

…teaches “That true grace strives against these sins and corruptions, does not allow of them, hates them, mourns over them, groans under them as a burden, is likewise certain (Gal_5:17): The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other, so that you cannot do the things that you would. These are the truths which, I think, are contained in this discourse of the apostle…his design is further to open the nature of sanctification, that it does not attain to a sinless perfection in this life; and therefore [his design is] to quicken us to, and encourage us in, our conflicts with remaining corruptions.”

…”complains of - the remainder of indwelling corruptions, which he here speaks of, to show that the law is insufficient to justify even a regenerate man, that the best man in the world hath enough in him to condemn him, if God should deal with him according to the law, which is not the fault of the law, but of our own corrupt nature, which cannot fulfil the law.”

…teaches us that “Such was the strength of corruptions, that [Paul] could not attain that perfection in holiness which he desired and breathed after. Thus, while he was pressing forward towards perfection, yet he acknowledges that he had not already attained, neither was already perfect.”

…shows us that “in his own account [Paul] was a wretched man, because of the corruption of nature, because he was not so good as he fain would be, had not yet attained, neither was already perfect. Thus miserably does he complain.”

…teaches us that “When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ…to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin.” 

…is “an argument why sin should not reign over us, and why we should walk in newness of life.”

...is to be understood as referring to the law here “as a covenant of works”…rather than “as a rule”, since “we are freed, by death, from our obligation to the law as a covenant,” [not as a rule]. 

…”shows from [Paul’s] own experience the great excellency and usefulness of the law, not as a covenant, but as a guide,” which is holy, just, and good. The law in general is so, and every particular commandment is so. Laws are as the law-makers are. God, the great lawgiver, is holy, just, and good, therefore his law must needs be so.”

…teaches that “the commandment, which was ordained to life, was intended as a guide in the way to comfort and happiness.”

…is “an argument why we should be holy” and an “encouragement in [our] endeavors” to do so through “grace, which promises strength to do what [the law] commands, and pardon upon repentance when we do amiss,” since “…we are under a covenant of grace, and not under a covenant of works - under the gospel of Christ, and not under the law of Moses.”

…”distinguishes the good works of believers from the good works of hypocrites and self-justifiers”, since those of believers “…are brought forth in marriage, done in union with Christ, in the name of the Lord Jesus.” For “The only fruit which turns to a good account is that which is brought forth in Christ,” which is “one of the great mysteries of godliness.”

…teaches is that as believers, “we must now serve in newness of spirit, by new spiritual rules, from new spiritual principles, in spirit and in truth. There must be a renovation of our spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter; that is, we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship…We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit.” For “Wherever there is true grace there is an experimental knowledge of the spirituality of the law of God….Wherever there is grace there is not only a dread of the severity of the law, but a consent to the goodness of the law…This is a sign that the law is written in the heart, that the soul is delivered into the mould of it. To consent to the law is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law is the highest perfection of human nature, and the greatest honour and happiness we are capable of…All that are savingly regenerate or born again do truly delight in the law of God, delight to know it, to do it - cheerfully submit to the authority of it, and take a complacency in that submission, never better pleased than when heart and life are in the strictest conformity to the law and will of God.”

…teaches that “It is not enough to consent to the law, and to delight in the law, but we must serve the law; our souls must be entirely delivered up into the obedience of it. Thus it was with Paul's mind; thus it is with every sanctified renewed mind; this is the ordinary course and way; thitherward goes the bent of the soul. I myself - autos egō, plainly intimating that he speaks in his own person, and not in the person of another.”

…teaches us that “there is no way of coming to that knowledge of sin which is necessary to repentance, and consequently to peace and pardon, but by comparing our hearts and lives with the law.” For “There is nothing about which the natural man is more blind than about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and make it known.”

…teaches us “to bow our souls to the commanding authority of the word and law of God, not striving against, but submitting to it.”

John Wesley's Perspective About Romans 7

Now let's look at what John Wesley believed about that same passage. Based on the following key statements that Wesley made, we can clearly see that he made a perfectly sound argument from Scripture to support his belief that Paul was impersonating an unsaved man in order to illustrate the utter bondage of trying to please God by obedience to Him in the flesh without the Spirit before becoming united with Christ in his death, raise with Him to new life, born again of the Spirit, and controlled by the Spirit. Wesley states that Romans seven:

…is “the comparison between the former and the present state of a believer”

…is a comparison between “the past and present state of believers -- that ‘in the flesh,’ Rom 7:5, and that ‘in the spirit’."

…speaks of the period “When ye were in the flesh - Carnally minded, in a state of nature; before we believed in Christ.”

…demonstrates the futility of trying to serve and obey God “in the oldness of the letter…in a bare literal, external way, as we did before,” rather than “in newness of spirit…in a new, spiritual manner.”

…“is a kind of a digression, to the beginning of the next chapter, wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Rom 3:5, 1Co 10:30, 1Co 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Rom 8:2…”

…depicts the unsaved “man, finding there is no help in himself, [who] begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question.” However, “the deliverance is not wrought yet.”

…depicts a man before knowing Christ, who “is now utterly weary of his bondage, and upon the brink of liberty,” who finally realizes how wretched he really is in himself, and who realizes that “God will deliver me through Christ.”

…is summed up and concluded “as he began, Rom 7:7. I myself - Or rather that I, the person whom I am [im]personating, till this deliverance is wrought.”

My Own Key Points

I believe that Romans seven could not have been about Paul's present life, since he said, "I am unspiritual, sold as a slave to sin" (Rom 7:14), which is completely inconsistent with what he wrote in chapters six and eight. 

In chapter six, he said that once you are saved, you are united with Christ through water baptism in his death and burial, and you are united with him in His resurrection to a new life (Rom 6:3-6). 

He said that our old self was crucified with Christ, so that we should no longer be slaves to sin (Rom 6:7). He also said you are now a slave to righteousness and no longer a slave to sin (Rom 6:17-18,22). Therefore, as a true believer, it was impossible for Paul to still be a slave to sin as he stated in Romans 7:14, so he could not have been speaking of his present state.

Likewise, in chapter eight, he said that through Christ the law of the Spirit of life has set you free from the law of sin and death (Rom 8:2). He said the mind governed by the flesh is death, while the mind by the Spirit is life and peace (Rom 8:6). He also said that the mind governed by the flesh is hostile to God and cannot submit to God's law, and that those who are in the realm of the flesh cannot please God (Rom 8:7-8). All of these statements in Romans eight about the Spirit-controlled life that Paul was living as a believer are completely inconsistent with the kind of struggle he described in Romans seven.

I do believe, however, that the Holy Spirit was illustrating through Paul the ongoing struggle between the flesh and the spirit that exists in the life of a sanctified believer, and emphasizing the points made in Romans six and eight about the old self being crucified with Christ and the need to now be controlled by the Spirit.

Lastly, it's important to always remember that we cannot interpret the teachings of the apostles, except through the teachings of Christ, and not the other way around. The Lord Jesus always upheld the law, and commanded obedience to it (eg., Matt 5:17-19; Luk 16:16-18), as I've written about here. In fact, the Gospels, and especially the Sermon on the Mount, prove this point (Matt 5:48; Matt 5 - 7).

Conclusion

As you can see, Wesley and Henry each had their own different opinions about the meaning of Romans seven, and both were able to support their views in a doctrinally sound way from Scripture. Henry said that Paul speaks in his own person, and not in the person of another, while Wesley said Paul was impersonating an unsaved man. They both made many excellent points which, even to this day, continue to edify, instruct, and encourage the Body of Christ. Neither of these men used their viewpoint as an opportunity to teach grace as a license for sin, but both taught the need to live a holy life in obedience to God. Both of them taught that we must obey the gospel law (see here). 

Therefore, whichever way you choose to view Romans seven, just be sure that it is consistent with sound doctrine that conforms to Scripture, especially the teachings of Jesus, and that it is consistent in its context with the rest of Paul's discourse.

Attributes: Most Scriptures taken from the Holy Bible NIV, copyright Zondervan, all rights reserved, used by permission. Image may be subject to copyright, used per the Fair Use Act for educational and commentary purposes only.

Author's note:  If you enjoyed this post, you may also like Aim for Perfection, Christian Perfection, Walking in the Perfect Will of God, Living on Earth as They Do in Heaven, Wesley and Henry on Gospel Law, Is Practical Righteousness a Lost Truth?, Faith in Action, Bearing Fruit in Every Good Work, Living a Life Worthy of the Lord, and the other posts available through the links on the Home page. You may also access my complete blog directory at Writing for the Master.

Do You Want to Know Him?
If you want to know Jesus, you can. It all begins when you repent and believe in Him.  Do you know what God's Word, the Bible says?

“Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’” (Mar 1:14b-15).  He preached that we must repent and believe. 

Please see my explanation of this in my post called "Do You Want to Know Jesus?"

______________________________________

Len Lacroix is the founder of Doulos Missions International.  He was based in Eastern Europe for four years, making disciples, as well as helping leaders to be more effective at making disciples who multiply, developing leaders who multiply, with the ultimate goal of planting churches that multiply. His ministry is now based in the United States with the same goal of helping fulfill the Great Commission. www.dmiworld.org.

Wesley and Henry on the Gospel Law

In my article The Spirit's Law of Life, I have written about the biblical expression, known as "the law of the Spirit of life in Christ Jesus", which is used in the New Testament Scriptures to refer to the rule of life in the Kingdom of God for all those who believe the gospel of our Lord Jesus Christ. I call it "the gospel law" or "the gospel rule", which we must obey. As I wrote in that article, there are seven expressions used in the New Testament Scriptures to refer to this gospel rule, and one of them is "the law that gives freedom", which is found in James. He wrote: "Speak and act as those who are going to be judged by the law that gives freedom," (Jas 2:12). 

In today's post, I simply want to share with you a couple of excerpts from the commentaries on that verse by two famous and well-respected English preachers of the seventeenth and eighteenth centuries -- Matthew Henry and John Wesley, equating "the law of liberty" with the gospel. I hadn't realized that they did so until after I had written that previous article of mine, but now that I have discovered what they wrote, I want to post it here in support of my point.

John Wesley

When I checked, out of curiosity, to see what Wesley had to say about the law of liberty, here is what I found. He wrote:

"So speak and act - In all things. As they that shall be judged - Without respect of persons. By the law of liberty - The gospel; the law of universal love, which alone is perfect freedom. For their transgressions of this, both in word and deed, the wicked shall be condemned; and according to their works, done in obedience to this, the righteous will be rewarded."

Wesley understood that the law of liberty that James spoke about refers to the gospel, saying that it is the law of universal love. I know that it's a foreign concept for most people these days to think of the gospel as a law, but it's biblical, and it alone is perfect freedom, as Wesley stated. He often follows what Matthew Henry said in the century before him, but usually says it in much more concise terms. 

Matthew Henry 

Here is what Matthew Henry believed as I do that the law of liberty is the law of Christ (1 Co 9:21). In his commentary on James 2:12, he wrote:

"James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, Jas_2:12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 

1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 

2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 

3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 

4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that we be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 

5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (Jas_2:13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy."

That was so well stated. Just to recap some of his key points, he wrote, The gospel is called a law, Christ is a king to rule us, and we are under the law of Christ, which is a law of liberty, an easy a yoke and a light burden; for serving God, according to the gospel, is perfect freedom, and we must all be judged by this law of liberty that will determine the eternal condition of all men. Therefore, we must speak and act now as becomes those who must shortly be judged by this law of liberty;

Closing Words

I think that both Henry and Wesley made excellent points, and I couldn't have said it better myself. I hope this has helped to explain and clarify the doctrine of obedience to the gospel that I teach, in accordance with Scripture, as well as the expression "the gospel law", that I wrote about in my article on The Spirit's Law of Life. If you have not read it, I encourage you to do so.

Attribution notice: Scripture quotation taken from the Holy Bible NIV.

Author's note:  If you enjoyed this post, please see The Spirit's Law of Life and Part II to that article, called The Spirit of the Law.  You may also like Law of Love in the New Testament, Led by the Spirit, Is Practical Righteousness a Lost Truth?, and the other posts available through the links on the Home page.  You may also access my complete blog directory at "Writing for the Master." 

Do You Want to Know Him?
If you want to know Jesus, you can. It all begins when you repent and believe in Him.  Do you know what God's Word, the Bible says?

“Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’” (Mar 1:14b-15).  He preached that we must repent and believe.

Please see my explanation of this in my post called "Do You Want to Know Jesus?"

_________________________________________________

Len Lacroix is the founder of Doulos Missions International.  He was based in Eastern Europe for four years, making disciples, as well as helping leaders to be more effective at making disciples who multiply, developing leaders who multiply, with the ultimate goal of planting churches that multiply. His ministry is now based in the United States with the same goal of helping fulfill the Great Commission. www.dmiworld.org.

No Flesh Will Be Justified by Works

Let's remember what the apostle Paul said in his epistle to the Romans that no flesh will be made righteous by the works of the law. He said:

"By the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin." (Rom 3:20)

Matthew Henry explained it like this: "Man, in his depraved state, under the power of such corruption, could never, by any works of his own, gain acceptance with God; but it must be resolved purely into the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift."

He says that we are not "the judaizing Christians, who would needs join Christ and Moses together - owning Christ for the Messiah, and yet too fondly retaining the law, keeping up the ceremonies of it, and imposing it upon the Gentile converts."

According to Paul, "For we maintain that a man is justified by faith apart from works of the Law." (Rom 3:28). He also said, "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ." (Rom 5:1).

Nevertheless, Paul concluded this passage by saying, "Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law." (Rom 3:31)

Matthew Henry concluded with his own paraphrase of Romans 3:31: "...'though we do say that the law will not justify us, yet we do not therefore say that it was given in vain, or is of no use to us; no, we establish the right use of the law, and secure its standing, by fixing it on the right basis. The law is still of use to convince us of what is past, and to direct us for the future; though we cannot be saved by it as a covenant, yet we own it, and submit to it, as a rule in the hand of the Mediator, subordinate to the law of grace; and so are so far from overthrowing that we establish the law.' Let those consider this who deny the obligation of the moral law on believers."

According to Henry, we do not say the law will justify us. However, we don't teach that the law is of no use to us. We affirm the right use of the law on its correct basis. We submit to it as a rule in the hand of Christ, which is subordinate to the law of grace. It's still of use to convince us of what is past and direct us for the future. However, we cannot be saved by it as a covenant.

John Wesley paraphrased Romans 3:31 like this: "We establish the law - Both the authority, purity, and the end of it; by defending that which the law attests; by pointing out Christ, the end of it; and by showing how it may be fulfilled in its purity."

According to Wesley, Paul was saying that we establish the authority of the law. We also establish its purity. And we establish the end of the law, which is Christ. We do all of this by showing how it may be fulfilled in its purity.

We know that Paul did not teach us to disregard or violate the law, because he said, "For it is not the hearers of the Law who are just before God, but the doers of the Law will be justified." (Rom 2:13). It is the doers of the law who will be justified.

Henry commented on this by saying, "The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Rom_2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh_13:17; Jam_1:22." We must be doers of the Word and not merely hearers.

As James said, "You see that a man is justified by works and not by faith alone." (Jas 2:24). Therefore, we do not teach that men should break the law or ignore the law, but that they should be doers of it, even though we know that no man will be justified by observing it. We establish the law and our moral obligation to it. However, you can never gain acceptance from God by any works of your own. You can only be accepted by the free grace of God, given through Jesus Christ to all true believers that receive it as a free gift. And we certainly don't seek to misuse the law by being so fond of it that we retain its rituals and ceremonies and impose them on Gentile Christians. We are not seeking to join Christ and Moses together.

If you have been trying to gain acceptance from God by the works of the law or simply by your own good works, please repent of your futile efforts. You need to come to God by grace through faith in Christ. He will confer upon you the very righteousness of God. And then as a disciple of Christ, you will be forgiven, accepted by God in Christ, set free from the power of sin to do what is right. Then you will be empowered to be a true doer of the law, not as a covenant, but as the rule of Christ that is subordinate to the law of grace.

Attribution notice: Most Scripture quotations taken from the NASB, unless otherwise noted. The calligraphy and artwork by my daughter, Charity V. Lacroix, available at A Brush with Life.

Author's note: If you enjoyed this post, you may also enjoy Never Trust in Your Own Good Works, The Conditional Security of the Believer, Sins That Will Keep You From Heaven, Drifting Away, Is Obedience Optional?, The Apostasy Parables, Obedience by the Spirit, The Obedience of Faith, Holy Living in a Perverted World, Aim for Perfection, Walking in the Perfect Will of God, Baptized with the Spirit, Holy Fire Baptism, The Straight and Narrow Path, Striving to Enter the Kingdom of God, Pleasing the Lord, The Burning Ones, Only the Holy -- Three Shocking Testimonies, Ask for the Ancient Paths, Living a Life Worthy of the Lord, Keeping a Good Conscience, Separation from the World, Having a Servant's Heart, The Difference Between a Disciple and a Believer, Righteous Deeds and White Robes, Doing What is Right, The Ways of Life, Whatever You Do, Do All Like This, The Mark of the Beast (666), and Listen to Jesus, Who Upholds Moses and the Prophets. You can find more of my articles related to Working God's Way on the Home page of this blog. You may also access my complete blog directory at "Writing for the Master." Now I'd like to ask a very important question.

Do You Want to Know Him?
If you want to know Jesus personally, you can. It all begins when you repent and believe in Jesus.  Do you know what God's Word, the Bible says?

“Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’” (Mar 1:14b-15).  He preached that we must repent and believe.

Please see my explanation of this in my post called "Do You Want to Know Jesus?"

_______________________________________

Len Lacroix is the founder of Doulos Missions International.  He was based in Eastern Europe for four years, making disciples, as well as helping leaders to be more effective at making disciples who multiply, developing leaders who multiply, with the ultimate goal of planting churches that multiply. His ministry is now based in the United States with the same goal of helping fulfill the Great Commission. www.dmiworld.org