God
We believe that there is only one true and living God (Deuteronomy 6:4; Isaiah 45:5–7; 1 Corinthians 8:4), who is infinite, omniscient Spirit. He is perfection in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14). Each of the three is equally deserving worship and obedience.
God The Father
We believe that God the Father is the first Person of the Trinity. He orders and disposes all things according to His own purpose and grace (Psalm 145:8–9; 1 Corinthians 8:6). He is the Creator of everything (Genesis 1:1–31; Ephesians 3:9). He is the only absolute and all-powerful Ruler in the universe. He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood includes both His designation within the Trinity and His relationship with humans.
As Creator He is Father to all mankind (Ephesians 4:6), but He is spiritual Father only to those who have authentic faith (Romans 8:14; 2 Corinthians 6:18). For His own glory, He has decreed all things that happen (Ephesians 1:11). He constantly supports, directs, sustains and governs all creatures and events (1 Chronicles 29:11). In His sovereignty, He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38–47), nor does He curtail the culpability of moral, intelligent creatures (1 Peter 1:17).
He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4–6). He rescues from sin all who come to Him through Jesus Christ (John 3:16). He adopts as His own all those who come to Him. Upon adoption, He becomes Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5–9).
As Creator He is Father to all mankind (Ephesians 4:6), but He is spiritual Father only to those who have authentic faith (Romans 8:14; 2 Corinthians 6:18). For His own glory, He has decreed all things that happen (Ephesians 1:11). He constantly supports, directs, sustains and governs all creatures and events (1 Chronicles 29:11). In His sovereignty, He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38–47), nor does He curtail the culpability of moral, intelligent creatures (1 Peter 1:17).
He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4–6). He rescues from sin all who come to Him through Jesus Christ (John 3:16). He adopts as His own all those who come to Him. Upon adoption, He becomes Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5–9).
God The Son
We believe that Jesus Christ, the second Person of the Trinity, possesses all the divine attributes, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).
We believe that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and are sustained (John 1:3; Colossians 1:15–17; Hebrews 1:2).
We believe that in the incarnation, the eternal Son did not alter His divine nature or surrender any of the divine attributes. He made Himself of no reputation by taking on a full human nature consubstantial with our own, yet without sin (Philippians 2:5–8; Hebrews 4:15; 7:26).
We believe that He was conceived by the Holy Spirit in the womb of the virgin Mary (Luke 1:35). He was born of a woman (Galatians 4:4–5), so that two whole, perfect, and distinct natures, the divine and the human, were joined together in one person. Therefore, He is 100% God and 100% man, yet one Christ, the only mediator between God and man.
We believe that in His incarnation, Christ fully retained His divine nature, attributes, and privileges (Colossians 2:9; cf. Luke 5:18–26; John 16:30; 20:28). However, in the state of His condescension, He did not always fully express the glories of His majesty. According to His human nature, He acts in submission to the Father (John 4:34; 5:19, 30; 6:38) by the power of Holy Spirit (Isaiah 42:1; Matthew 12:28; Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power as the eternal Son (John 1:14; cf. 2:11; 10:37–38; 14:10–11).
We believe that our Lord Jesus Christ redeemed us through the shedding of His blood and sacrificial death on the cross. His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24–25; 5:8; 1 Peter 2:24).
We believe that based on the effectiveness of the death of our Lord Jesus Christ, the trusting sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin. That person is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8–9; 2 Corinthians 5:14–15; 1 Peter 2:24; 3:18).
We believe that our justification is made sure by His literal, physical bodily resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38–39; Acts 2:30–31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We believe that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26–29; 14:19; Romans 1:4; 4:25; 6:5–10; 1 Corinthians 15:20, 23).
We believe that Jesus Christ will return to receive the church, which is His Body, unto Himself at the rapture, and after the tribulation (70th week of Daniel), return with His church in glory, will establish His millennial kingdom on earth (Acts 1:9–11; 1 Thessalonians 4:13–18; Revelation 20).
We believe that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22–23): Believers (1 Corinthians 3:10–15; 2 Corinthians 5:10), Living inhabitants of the earth at His glorious return (Matthew 25:31–46), and Unbelieving dead at the Great White Throne (Revelation 20:11–15).
As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31–33). He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14–46; Acts 17:30–31).
We believe that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and are sustained (John 1:3; Colossians 1:15–17; Hebrews 1:2).
We believe that in the incarnation, the eternal Son did not alter His divine nature or surrender any of the divine attributes. He made Himself of no reputation by taking on a full human nature consubstantial with our own, yet without sin (Philippians 2:5–8; Hebrews 4:15; 7:26).
We believe that He was conceived by the Holy Spirit in the womb of the virgin Mary (Luke 1:35). He was born of a woman (Galatians 4:4–5), so that two whole, perfect, and distinct natures, the divine and the human, were joined together in one person. Therefore, He is 100% God and 100% man, yet one Christ, the only mediator between God and man.
We believe that in His incarnation, Christ fully retained His divine nature, attributes, and privileges (Colossians 2:9; cf. Luke 5:18–26; John 16:30; 20:28). However, in the state of His condescension, He did not always fully express the glories of His majesty. According to His human nature, He acts in submission to the Father (John 4:34; 5:19, 30; 6:38) by the power of Holy Spirit (Isaiah 42:1; Matthew 12:28; Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power as the eternal Son (John 1:14; cf. 2:11; 10:37–38; 14:10–11).
We believe that our Lord Jesus Christ redeemed us through the shedding of His blood and sacrificial death on the cross. His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24–25; 5:8; 1 Peter 2:24).
We believe that based on the effectiveness of the death of our Lord Jesus Christ, the trusting sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin. That person is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8–9; 2 Corinthians 5:14–15; 1 Peter 2:24; 3:18).
We believe that our justification is made sure by His literal, physical bodily resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38–39; Acts 2:30–31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We believe that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26–29; 14:19; Romans 1:4; 4:25; 6:5–10; 1 Corinthians 15:20, 23).
We believe that Jesus Christ will return to receive the church, which is His Body, unto Himself at the rapture, and after the tribulation (70th week of Daniel), return with His church in glory, will establish His millennial kingdom on earth (Acts 1:9–11; 1 Thessalonians 4:13–18; Revelation 20).
We believe that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22–23): Believers (1 Corinthians 3:10–15; 2 Corinthians 5:10), Living inhabitants of the earth at His glorious return (Matthew 25:31–46), and Unbelieving dead at the Great White Throne (Revelation 20:11–15).
As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31–33). He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14–46; Acts 17:30–31).
God The Holy Spirit
We believe that God the Holy Spirit is the third Person of the Trinity. The Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity. In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3–4; 28:25–26; 1 Corinthians 12:4–6; 2 Corinthians 13:14; Jeremiah 31:31–34; Hebrews 10:15–17).
We believe that it is the work of the Holy Spirit to achieve the divine will with relation to all mankind. We acknowledge His sovereign action in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20–21), and the work of salvation (John 3:5–7).
We believe that the work of the Holy Spirit in this era began at Pentecost, when He came from the Father as promised by Christ (John 14:16–17; 15:26). The purpose of His coming is to initiate and complete the building of His church (1 Corinthians 12:13). The divine activity of the Holy Spirit includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7–9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We believe that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the Church, the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).
We believe that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Peter 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be controlled by the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 1 John 2:20, 27).
We believe that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Corinthians 12:4–11; 2 Corinthians 3:18).
We believe that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today. Therefore, speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4–11; 13:8–10; 2 Corinthians 12:12; Ephesians 4:7–12; Hebrews 2:1–4).
We believe that it is the work of the Holy Spirit to achieve the divine will with relation to all mankind. We acknowledge His sovereign action in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20–21), and the work of salvation (John 3:5–7).
We believe that the work of the Holy Spirit in this era began at Pentecost, when He came from the Father as promised by Christ (John 14:16–17; 15:26). The purpose of His coming is to initiate and complete the building of His church (1 Corinthians 12:13). The divine activity of the Holy Spirit includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7–9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We believe that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the Church, the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).
We believe that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Peter 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be controlled by the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 1 John 2:20, 27).
We believe that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Corinthians 12:4–11; 2 Corinthians 3:18).
We believe that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today. Therefore, speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4–11; 13:8–10; 2 Corinthians 12:12; Ephesians 4:7–12; Hebrews 2:1–4).
The Scriptures
We believe that the Bible is God’s written revelation to man, whereby 39 books of the Old Testament and 27 books of the New Testament delivered to us by the Holy Spirit comprise the Word of God (1 Corinthians 2:7–14; 2 Peter 1:20–21). We teach that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16). The Word of God is undeniably inerrant in the original documents, accurate, and God-breathed.
We believe the literal, grammatical-historical interpretation of Scripture which affirms the belief that the beginning chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17). We teach that the Bible constitutes the only perfect rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15–17; Hebrews 4:12; 2 Peter 1:20–21). We believe that God spoke in His written Word by a method of dual authorship. The Holy Spirit oversaw the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20–21) without error (Matthew 5:18; 2 Timothy 3:16).
We believe that there may be many ways to apply any given passage of Scripture, there is but one true interpretation following the principle of singular meaning. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Corinthians 2:7–15; 1 John 2:20). It is the responsibility of believers to carefully ascertain the true intention and meaning of Scripture.
We believe the literal, grammatical-historical interpretation of Scripture which affirms the belief that the beginning chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17). We teach that the Bible constitutes the only perfect rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15–17; Hebrews 4:12; 2 Peter 1:20–21). We believe that God spoke in His written Word by a method of dual authorship. The Holy Spirit oversaw the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20–21) without error (Matthew 5:18; 2 Timothy 3:16).
We believe that there may be many ways to apply any given passage of Scripture, there is but one true interpretation following the principle of singular meaning. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Corinthians 2:7–15; 1 John 2:20). It is the responsibility of believers to carefully ascertain the true intention and meaning of Scripture.
Man
We believe that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Genesis 2:7, 15–25; James 3:9).
We believe that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
We believe that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16–17; 3:1–19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1–3; 1 Timothy 2:13–14; 1 John 1:8).
We believe that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1–3; Jeremiah 17:9; Romans 3:9–18, 23; 5:10–12).
We believe that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).
We believe that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16–17; 3:1–19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1–3; 1 Timothy 2:13–14; 1 John 1:8).
We believe that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1–3; Jeremiah 17:9; Romans 3:9–18, 23; 5:10–12).
Salvation
We believe that salvation is wholly of God by grace alone through faith alone based on the redemption of Jesus Christ alone, the merit of His shed blood, and not based on human merit or works (John 1:12; Ephesians 1:7; 2:8–10; 1 Peter 1:18–19).
Regeneration
We believe that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3–7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24) when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation by trusting in the death of Christ as full payment for sin and acknowledging Christ as Savior, Lord, and God (Acts 3:19, 16:31, 17:30–31, 20:21; Galatians 2:20–21; 1 John 3:9).
Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19–20; Ephesians 2:10; Galatians 5:22-24), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17–21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4–10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18).
Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2–3).
Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19–20; Ephesians 2:10; Galatians 5:22-24), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17–21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4–10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18).
Such a conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2–3).
Election
We believe that election is the act of God by which God chose before the foundation of the world those whom He graciously regenerates, saves, and sanctifies in Christ (Romans 8:28–30; Ephesians 1:4–11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1–2).
We believe that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18–19, 36; 5:40; Romans 9:22–23; 2 Thessalonians 2:10–12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive (John 6:37–40, 44; Acts 13:48; James 4:8).
We believe that the sovereign grace of God is unmerited favor that God grants to totally depraved sinners and is not related to any initiative of their own part. (Ephesians 1:4–7; Titus 3:4–7; 1 Peter 1:2).
We believe that election should not be viewed as based merely upon theoretical sovereignty. God exercises His sovereignty in harmony with His other attributes completely and holistically (Romans 9:11–16). This sovereignty will always exalt the will of God in a manner that is totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25–28; 2 Timothy 1:9).
We believe that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18–19, 36; 5:40; Romans 9:22–23; 2 Thessalonians 2:10–12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive (John 6:37–40, 44; Acts 13:48; James 4:8).
We believe that the sovereign grace of God is unmerited favor that God grants to totally depraved sinners and is not related to any initiative of their own part. (Ephesians 1:4–7; Titus 3:4–7; 1 Peter 1:2).
We believe that election should not be viewed as based merely upon theoretical sovereignty. God exercises His sovereignty in harmony with His other attributes completely and holistically (Romans 9:11–16). This sovereignty will always exalt the will of God in a manner that is totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25–28; 2 Timothy 1:9).
Justification
We believe that justification is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6–7) and confess Him as sovereign Lord (Romans 10: 9–10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means God is enabled to “be just and the justifier of the one who has faith in Jesus” (Romans 3:26).
Sanctification
We believe that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).
We believe that there is also, by the work of the Holy Spirit, a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1–22; 2 Corinthians 3:18; 1 Thessalonians 4:3–4; 5:23).
In this respect, we believe that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16–25; Ephesians 4:22–24; Philippians 3:12; Colossians 3:9–10; 1 Peter 1:14–16; 1 John 3:5–9).
We believe that there is also, by the work of the Holy Spirit, a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1–22; 2 Corinthians 3:18; 1 Thessalonians 4:3–4; 5:23).
In this respect, we believe that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16–25; Ephesians 4:22–24; Philippians 3:12; Colossians 3:9–10; 1 Peter 1:14–16; 1 John 3:5–9).
Separation
We believe that separation from sin is clearly called for throughout Scripture. As rescued by God we will possess a deep gratitude for the undeserved grace of God granted to us. Therefore, our glorious God is worthy of our total dedication and all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. We also teach that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1–2, 1 Corinthians 5:9–13; 2 Corinthians 6:14–7:1; 1 John 2:15–17; 2 John 9–11).
We believe that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11–12; Hebrews 12:1–2) and affirm that the Christian life is a life of obedient righteousness that reflects the teaching of the Beatitudes (Matthew 5:2–12) and a continual pursuit of holiness (Romans 12:1–2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11–14; 1 John 3:1–10).
We believe that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11–12; Hebrews 12:1–2) and affirm that the Christian life is a life of obedient righteousness that reflects the teaching of the Beatitudes (Matthew 5:2–12) and a continual pursuit of holiness (Romans 12:1–2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11–14; 1 John 3:1–10).
The Church
We believe that all who place their faith in Jesus Christ are immediately placed into one united spiritual Body, the Church, by the Holy Spirit (1 Corinthians 12:12–13). The Church is the bride of Christ (2 Corinthians 11:2; Ephesians 5:23–32; Revelation 19:7–8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).
We believe that the Church began on the Day of Pentecost (Acts 2:1– 21, 38–47) and will be completed at the coming of Christ for His own at the rapture (1 Corinthians 15:51–52; 1 Thessalonians 4:13–18).
We believe that the Church is a unique spiritual organism designed by Christ and made up of all “born again” (John 3) believers in this present age (Ephesians 2:11–3:6). The Church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed in this age (Ephesians 3:1–6; 5:32).
We believe that the establishment and continuity of local autonomous churches is taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1). The members of the one spiritual Body, the Church, are directed to associate themselves together in local assemblies (1 Corinthians 11:18–20; Hebrews 10:25).
We believe that there is but one supreme authority for the Church, which is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18). Through the sovereignty of God, He has appointed church leadership, gifts, order, discipline, according to the Scriptures. The biblically designated and God-ordained officers serving under Christ and over the church assembly are elders (also called bishops, pastors, and pastor-teachers; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1–13; Titus 1:5–9; 1 Peter 5:1–5).
We believe that these leaders are servants of Christ (1 Timothy 5:17–22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We believe the importance of discipleship (Matthew 28:19–20; 2 Timothy 2:2) and the intentional disciple-making efforts for all believers. We teach the mutual accountability of all believers to each other (Matthew 18:5–14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15–22; Acts 5:1–11; 1 Corinthians 5:1–13; 2 Thessalonians 3:6–15; 1 Timothy 1:19–20; Titus 1:10–16).
Regarding church government and polity, we believe in the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19–31; 20:28; 1 Corinthians 5:4–7, 13; 1 Peter 5:1–4).
We believe that the purpose of the Church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13–16), through instruction of the Word (2 Timothy 2:2, 15; 3:16–17), through fellowship (Acts 2:47; 1 John 1:3), and the keeping the ordinances (Luke 22:19; Acts 2:38–42). We teach advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We believe the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).
We believe the need of the Church to cooperate with God as He accomplishes His purpose in the world. To accomplish His purpose, He gives the church spiritual gifts. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7–12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5–8; 1 Corinthians 12:4–31; 1 Peter 4:10–11).
We believe that there were two kinds of gifts given the early church, miraculous gifts and ministering gifts. The miraculous gifts are divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Hebrews 2:3–4; 2 Corinthians 12:12). The ministering gifts are given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8–12).
We believe that no one possesses the gift of healing today, but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1–6; John 5:7–9; 2 Corinthians 12:6–10; James 5:13–16; 1 John 5:14–15).
All Christians are to live in fellowship with a local, Bible-believing church (as portrayed above and outlined in the New Testament), uniting in its worship of the triune God, supporting the great commission, and loving one another with pure and sincere hearts (Acts 20:7; 1 Corinthians 11:17-33, 16:2; Hebrews 10:23-25, 13:17).
We believe that the Church began on the Day of Pentecost (Acts 2:1– 21, 38–47) and will be completed at the coming of Christ for His own at the rapture (1 Corinthians 15:51–52; 1 Thessalonians 4:13–18).
We believe that the Church is a unique spiritual organism designed by Christ and made up of all “born again” (John 3) believers in this present age (Ephesians 2:11–3:6). The Church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed in this age (Ephesians 3:1–6; 5:32).
We believe that the establishment and continuity of local autonomous churches is taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1). The members of the one spiritual Body, the Church, are directed to associate themselves together in local assemblies (1 Corinthians 11:18–20; Hebrews 10:25).
We believe that there is but one supreme authority for the Church, which is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18). Through the sovereignty of God, He has appointed church leadership, gifts, order, discipline, according to the Scriptures. The biblically designated and God-ordained officers serving under Christ and over the church assembly are elders (also called bishops, pastors, and pastor-teachers; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1–13; Titus 1:5–9; 1 Peter 5:1–5).
We believe that these leaders are servants of Christ (1 Timothy 5:17–22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We believe the importance of discipleship (Matthew 28:19–20; 2 Timothy 2:2) and the intentional disciple-making efforts for all believers. We teach the mutual accountability of all believers to each other (Matthew 18:5–14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15–22; Acts 5:1–11; 1 Corinthians 5:1–13; 2 Thessalonians 3:6–15; 1 Timothy 1:19–20; Titus 1:10–16).
Regarding church government and polity, we believe in the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19–31; 20:28; 1 Corinthians 5:4–7, 13; 1 Peter 5:1–4).
We believe that the purpose of the Church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13–16), through instruction of the Word (2 Timothy 2:2, 15; 3:16–17), through fellowship (Acts 2:47; 1 John 1:3), and the keeping the ordinances (Luke 22:19; Acts 2:38–42). We teach advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We believe the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).
We believe the need of the Church to cooperate with God as He accomplishes His purpose in the world. To accomplish His purpose, He gives the church spiritual gifts. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7–12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5–8; 1 Corinthians 12:4–31; 1 Peter 4:10–11).
We believe that there were two kinds of gifts given the early church, miraculous gifts and ministering gifts. The miraculous gifts are divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ message (Hebrews 2:3–4; 2 Corinthians 12:12). The ministering gifts are given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8–12).
We believe that no one possesses the gift of healing today, but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1–6; John 5:7–9; 2 Corinthians 12:6–10; James 5:13–16; 1 John 5:14–15).
All Christians are to live in fellowship with a local, Bible-believing church (as portrayed above and outlined in the New Testament), uniting in its worship of the triune God, supporting the great commission, and loving one another with pure and sincere hearts (Acts 20:7; 1 Corinthians 11:17-33, 16:2; Hebrews 10:23-25, 13:17).
Ordinances
We believe that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38–42). Christian baptism by immersion (Acts 8:36–39) is the solemn and beautiful witness of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1–11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41–42).
We believe that the Lord’s Supper is the commemoration and declaration of His death until He comes. We also teach that the elements of Communion are only representative of the flesh and blood of Christ. Participation in the Lord’s Supper is communion with the risen Christ, who indwells every believer and is present fellowshipping with His people (1 Corinthians 10:16).
We believe that the Lord’s Supper is the commemoration and declaration of His death until He comes. We also teach that the elements of Communion are only representative of the flesh and blood of Christ. Participation in the Lord’s Supper is communion with the risen Christ, who indwells every believer and is present fellowshipping with His people (1 Corinthians 10:16).
Evangelism & Missions
We believe it is the duty and privilege of every follower of Christ and of every church of the Lord Jesus Christ to endeavor to make disciples of all nations (Matthew 28:18-20; Acts 1:8). The new birth of man's spirit by God's Holy Spirit means the birth of love for others. Missionary effort on the part of all rests thus upon a spiritual necessity of the regenerate life and is expressly and repeatedly commanded in the teachings of Christ (Romans 10:13-15). The Lord Jesus Christ has commanded the preaching of the gospel to all nations (Mark 16:15). It is the duty of every child of God to seek constantly to win the lost to Christ by verbal witness undergirded by a Christian lifestyle, and by other methods in harmony with the gospel of Christ (Matthew 9:37-38).
The Family
We believe God has ordained the family as the foundational institution of human society (Genesis 1:26-28). It is composed of persons related to one another by marriage, blood, or adoption.
We believe marriage is the uniting of one man and one woman in exclusive covenant commitment for a lifetime (Genesis 2:24). It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race.
We believe the husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church (Ephesians 5:25). He has the God-given responsibility to provide for, to protect, and to lead his family (1 Timothy 5:8). A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ (Ephesians 5:21-33). She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation (Titus 2:3-5).
We believe that children, from the moment of conception, are a blessing and heritage from the Lord (Psalm 127). Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth (Deuteronomy 6:4-9; Proverbs 22:6, 15; Ephesians 6:1-4). Children are to honor and obey their parents (Exodus 20:12).
We believe marriage is the uniting of one man and one woman in exclusive covenant commitment for a lifetime (Genesis 2:24). It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race.
We believe the husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church (Ephesians 5:25). He has the God-given responsibility to provide for, to protect, and to lead his family (1 Timothy 5:8). A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ (Ephesians 5:21-33). She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation (Titus 2:3-5).
We believe that children, from the moment of conception, are a blessing and heritage from the Lord (Psalm 127). Parents are to demonstrate to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth (Deuteronomy 6:4-9; Proverbs 22:6, 15; Ephesians 6:1-4). Children are to honor and obey their parents (Exodus 20:12).
Angels
Fallen Angels
We believe that Satan is a created angel and the author of sin. He experienced the judgment of God by revolting against his Creator (Isaiah 14:12–17; Ezekiel 28:11–19). His rebellion was taking multitudes of angels with him in his fall (Matthew 25:41; Revelation 12:1–14), and by introducing sin to humanity by his temptation and deception of Eve (Genesis 3:1–15).
We believe that Satan is the open and declared enemy of God and man (Isaiah 14:13–14; Matthew 4: 1–11; Revelation 12:9–10). He is the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12–17; Ezekiel 28:11–19; Matthew 25:41; Revelation 20:10).
Holy Angels
We believe that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they are created to serve God and to worship Him (Luke 2:9–14; Hebrews 1:6–7, 14; 2:6–7; Revelation 5:11–14; 19:10; 22:9).
We believe that Satan is a created angel and the author of sin. He experienced the judgment of God by revolting against his Creator (Isaiah 14:12–17; Ezekiel 28:11–19). His rebellion was taking multitudes of angels with him in his fall (Matthew 25:41; Revelation 12:1–14), and by introducing sin to humanity by his temptation and deception of Eve (Genesis 3:1–15).
We believe that Satan is the open and declared enemy of God and man (Isaiah 14:13–14; Matthew 4: 1–11; Revelation 12:9–10). He is the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12–17; Ezekiel 28:11–19; Matthew 25:41; Revelation 20:10).
Holy Angels
We believe that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they are created to serve God and to worship Him (Luke 2:9–14; Hebrews 1:6–7, 14; 2:6–7; Revelation 5:11–14; 19:10; 22:9).
Last Things
Death
We believe that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), and that physical death comprises no loss of our immaterial consciousness (Revelation 6: 9–11). We teach that there is a separation of soul and body (Philippians 1:21–24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13–17), which initiates the first resurrection (Revelation 20:4–6). At the rapture the soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35–44, 50–54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).
We believe that all mankind will experience bodily resurrection. the saved to eternal life (John 6:39; Romans 8:10–11, 19–23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13–15).
We believe that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19–26; Revelation 20:13–15), when the soul and the resurrection body will be united (John 5:28–29). They shall then appear at the Great White Throne Judgment (Revelation 20: 11–15) and shall be cast into hell, the lake of fire (Matthew 25:41–46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41–46; 2 Thessalonians 1:7–9).
We believe that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), and that physical death comprises no loss of our immaterial consciousness (Revelation 6: 9–11). We teach that there is a separation of soul and body (Philippians 1:21–24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13–17), which initiates the first resurrection (Revelation 20:4–6). At the rapture the soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35–44, 50–54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).
We believe that all mankind will experience bodily resurrection. the saved to eternal life (John 6:39; Romans 8:10–11, 19–23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13–15).
We believe that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19–26; Revelation 20:13–15), when the soul and the resurrection body will be united (John 5:28–29). They shall then appear at the Great White Throne Judgment (Revelation 20: 11–15) and shall be cast into hell, the lake of fire (Matthew 25:41–46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41–46; 2 Thessalonians 1:7–9).
End Times
The Rapture
We believe the personal, physical return of our Lord Jesus Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) where He is to take up His church from this earth (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians 4:15–5:11). Between the rapture and His glorious return with His saints He will reward believers according to their works (1 Corinthians 3:11–15; 2 Corinthians 5:10).
The Tribulation
We believe that instantly after the removal of the church from the earth in the rapture (John 14:1–3; 1 Thessalonians 4:13–18) the righteous judgments of God will be dispensed upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2 Thessalonians 2:7–12; Revelation 16). Once these judgments have concluded Christ will return in all His glory to the earth (Matthew 24: 27–31; 25:31–46; 2 Thessalonians 2:7–12). During this time the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2–3; Revelation 20:4–6).
The Second Coming of Christ
We believe that Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31–33; Acts 1:10–11; 2:29–30) following the tribulation period and set up His messianic kingdom for 1,000 years on the earth (Revelation 20:1–7). Here the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21–28; Daniel 7:17–22; Revelation 19:11–16). The beginning of this reign will be marked by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Daniel 7:17–27; Revelation 20:1–7).
The Millennial Kingdom
We believe that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17–25; Ezekiel 37:21–28; Zechariah 8:1–17) to restore them to the land that they forfeited through their disobedience (Deuteronomy 28:15–68). The disobedience of Israel resulted in the temporary setting aside of them (Matthew 21:43; Romans 11:1–26), but they will be awakened again through repentance, to enter into the land of blessing (Jeremiah 31:31–34; Ezekiel 36:22–32; Romans 11:25–29).
We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11; 65:17–25; Ezekiel 36:33–38). The kingdom will be brought to an end with the release of Satan (Revelation 20:7).
The Judgment of the Lost
We believe that after the 1,000-year reign of Christ, Satan will be released (Revelation 20:7). Upon release Satan will deceive the nations of the earth and gather them together to battle against the saints and the beloved city. During the great battle Satan and his army will be devoured by fire from heaven (Revelation 20:9). Once defeated, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.
We believe that this judgement resurrection of the unsaved dead will be a physical resurrection. After receiving their judgment (John 5:28–29), the unsaved dead will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11–15).
Eternity
We believe that at the conclusion to the millennial kingdom, the provisional release of Satan, and the righteous judgment of unbelievers will occur (2 Thessalonians 1:9; Revelation 20:7–15). Only those who have placed their faith in Jesus Christ will enter the eternal state of glory with God. The elements of this earth will be dissolved (2 Peter 3:10) and replaced with a new earth, in which only righteousness dwells (Ephesians 5:5; Revelation 20:15; 21:1–27; 22:1–21).
Immediately after the heavenly city, the new Jerusalem, will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints. There the saints will enjoy fellowship with God and one another forever (John 17:3; Revelation 21–22). Our Lord Jesus Christ, having accomplished His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24–28). Concluding this the triune God will reign forever and ever (1 Corinthians 15:28).
We believe the personal, physical return of our Lord Jesus Christ before the seven-year tribulation (1 Thessalonians 4:16; Titus 2:13) where He is to take up His church from this earth (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians 4:15–5:11). Between the rapture and His glorious return with His saints He will reward believers according to their works (1 Corinthians 3:11–15; 2 Corinthians 5:10).
The Tribulation
We believe that instantly after the removal of the church from the earth in the rapture (John 14:1–3; 1 Thessalonians 4:13–18) the righteous judgments of God will be dispensed upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2 Thessalonians 2:7–12; Revelation 16). Once these judgments have concluded Christ will return in all His glory to the earth (Matthew 24: 27–31; 25:31–46; 2 Thessalonians 2:7–12). During this time the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2–3; Revelation 20:4–6).
The Second Coming of Christ
We believe that Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31–33; Acts 1:10–11; 2:29–30) following the tribulation period and set up His messianic kingdom for 1,000 years on the earth (Revelation 20:1–7). Here the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21–28; Daniel 7:17–22; Revelation 19:11–16). The beginning of this reign will be marked by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Daniel 7:17–27; Revelation 20:1–7).
The Millennial Kingdom
We believe that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17–25; Ezekiel 37:21–28; Zechariah 8:1–17) to restore them to the land that they forfeited through their disobedience (Deuteronomy 28:15–68). The disobedience of Israel resulted in the temporary setting aside of them (Matthew 21:43; Romans 11:1–26), but they will be awakened again through repentance, to enter into the land of blessing (Jeremiah 31:31–34; Ezekiel 36:22–32; Romans 11:25–29).
We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11; 65:17–25; Ezekiel 36:33–38). The kingdom will be brought to an end with the release of Satan (Revelation 20:7).
The Judgment of the Lost
We believe that after the 1,000-year reign of Christ, Satan will be released (Revelation 20:7). Upon release Satan will deceive the nations of the earth and gather them together to battle against the saints and the beloved city. During the great battle Satan and his army will be devoured by fire from heaven (Revelation 20:9). Once defeated, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.
We believe that this judgement resurrection of the unsaved dead will be a physical resurrection. After receiving their judgment (John 5:28–29), the unsaved dead will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11–15).
Eternity
We believe that at the conclusion to the millennial kingdom, the provisional release of Satan, and the righteous judgment of unbelievers will occur (2 Thessalonians 1:9; Revelation 20:7–15). Only those who have placed their faith in Jesus Christ will enter the eternal state of glory with God. The elements of this earth will be dissolved (2 Peter 3:10) and replaced with a new earth, in which only righteousness dwells (Ephesians 5:5; Revelation 20:15; 21:1–27; 22:1–21).
Immediately after the heavenly city, the new Jerusalem, will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints. There the saints will enjoy fellowship with God and one another forever (John 17:3; Revelation 21–22). Our Lord Jesus Christ, having accomplished His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24–28). Concluding this the triune God will reign forever and ever (1 Corinthians 15:28).