Introduction

The foundational convictions upon which this ministry is built are the principal doctrines of the historic Christian faith as expressed by the early Church and the essential doctrinal concerns of the sixteenth century Protestant Reformation. Though we are in broad agreement with the confessional statements of historic Reformation theology we do not adhere to any single confession. All confessions are historical documents born in a specific context and do not adequately address all the issues of another day. Therefore, we have adopted a doctrinal statement which embodies the central core of the historic Christian faith as contained in the early Church and Reformed confessions but which allows for greater detail in specific areas pertinent to our times. We recognize that any doctrinal statement is but a fallible human attempt to summarize and systematize the riches of an infallible divine revelation. However, this does not minimize the necessity nor benefits of such a document. This statement defines the teaching/doctrinal position of the church elders. It does not define the boundaries of our fellowship. The affirmations which follow specify our teaching position with regard to the major biblical doctrines.
The Elders of Grace Community Bible Church

The Word of God
The God of the Word
Creation, Preservation and Providence
Angels
Man and Sin
Salvation
The Church

Last Things (Eschatology):
Death
The Rapture
The Tribulation
The Second Coming & Millennial Reign
The Judgment of the Lost
Eternity

The Word of God [top]

We believe and teach that the Holy Scriptures, which consist of sixty-six books that make-up the Bible, to be the infallible and authoritative Word of God and is God’s special gift to mankind so they may know Him.

These Holy Scriptures are God-breathed or a product of God (II Timothy 3:16). Therefore they are the absolutely inerrant, infallible, verbally inspired words of God in the original autographs. Like God’s Son, Jesus Christ, the Living Word, the written Word of God is fully divine and yet genuinely human. The Holy Spirit supernaturally moved men along using their own personalities, backgrounds, and styles resulting in the production of God’s book, the Bible (II Peter 1:20-21; Jeremiah 1:5; Galatians 1:15-17).

We believe and teach that no one particular version is identical to the original manuscripts at every place due to the great difficulty of translating Hebrew and Greek to English. However, we believe there are many traditional and contemporary English translations using a literal word for word translation method that should be looked upon as being a reliable conveyer of God’s Word and His truths for mankind.

In the light of all these truths, we believe the Bible is fully authoritative and it alone is our infallible rule for faith and all practice (Deuteronomy 32:44-47; Psalm 19:7-14; Isaiah 1:10; 8:16, 20; 30:8; 34:16; 40:6-8; 55:11; Jeremiah 23:29; Zechariah 7:12; Matthew 4: 4, 7, 10; 5:17-19; John 10:35; II Timothy 3:15-17; Hebrews 4:12-13). Believing unreservedly in the total truth and trustworthiness of the eternally preserved Word of God, the Holy Scriptures, we employ the literal-grammatical-historical-contextual method of interpretation.

The God of the Word [top]

We believe and teach that there is but one true, eternally existing God. This unique God is Triune, being one in essence (Deuteronomy 6:4), and yet existing, ever and always, in three Persons ‑ the Father, the Son, and the Holy Spirit (Isaiah 48:16; Matthew 28:19). Functional subordinations within the Trinity never stand opposed to the full Deity that each of the Persons possesses.

God the Father: We believe and teach that God the Father, the first person of the Trinity, 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 all things (Genesis 1:1‑31; Ephesians 3:9). As the only absolute and omnipotent ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18).

In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; John 8:38‑47). He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4‑6) yet without diminishing the accountability of moral, intelligent creatures (Romans 9:19‑21; 1 Peter 1:17). He graciously saves all who come to Him through Jesus Christ, adopting them as His own (Matthew 11:28; John 1:12; Romans 8:15; Galatians 4:5).

In view of His attributes of greatness (i.e., His self‑existence, infinitude, omnipresence, omniscience, omnipotence, immutability and incomprehensibility), He is transcendent in Being (Psalm 113:1‑5; Isaiah 57:15a). However, from the perspective of His qualities of goodness (i.e., qualities including justice, grace, love, beneficence, restraint, mercy, and faithfulness), He is genuinely immanent or intimately involved with all His creatures, especially His chosen people (Psalm 113:6‑9; Isaiah 40:27‑31; 57:15b).

God the Son: We believe and teach that the second Person of the Godhead is eternally of the same essence and Being as the Father (John 10:30; 14:9). His attributes of greatness and goodness also correspond to the Father’s. His emptying of Himself in Philippians 2:5‑8 was not of His divine essence or the surrendering of His full Deity but pertained to the independent exercise of His Divine prerogatives during the First Advent ‑ the incarnation (John 1:14). His incarnation was initiated by the Virgin Birth or Miraculous Conception in which He took upon Himself genuine humanity (Hebrews 2:9‑18). He thereby became the unique God‑man who consequently is the perfect Revealer, Savior, Mediator, and ultimately the Judge of all men (cf. respectively, John 1:18; Titus 2:13; 1 Timothy 2:5; John 5:27). Through this loving condescension, He fully accomplished His task of grace which culminated in His sacrificial death, burial, resurrection, and ascension, furnishing the grounds for the forgiveness of believing sinners (cf. respectively, Isaiah 52:13‑53:12; Romans 6:1‑11; Romans 1:4; 4:25; Acts 1:9). As our sole and perfect Mediator, Christ is prophet, priest, and king of the Church of God (1 Timothy 2:5; Hebrews 7:24; Daniel 7:14; Acts 4:12; Luke 1:33; John 14:6).

We believe and teach that our Lord Jesus Christ fulfilled His priestly office by offering Himself as a sacrifice for sin (Hebrews 5:7‑10; 7:27) truly (i.e., actually, not potentially) accomplishing our redemption and reconciliation (Luke 1:68; Revelation 5:9) 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). As a result of these truths, we believe and teach that Christ’s atoning death is sufficient to satisfy God’s eternal justice for the sins of all mankind but is efficient only for all who will believe ‑ who constitute the elect people of God (Isaiah 53:8; Matthew 1:21; 20:28; Luke 1:68; John 10:15; Ephesians 5:25).

Today our Lord is building His Church (Matthew 16:18) and continually ministers to her as the heavenly Advocate interceding for the saints (Hebrews 7:25; 1 John 2:1). He will return for His bride in glory (1 Thessalonians 4:13‑18) and will adjudicate the reward and retribution of all people (Acts 17:30‑31; 2 Corinthians 5:10; Revelation 20:11‑15).

God the Spirit: We believe and teach that the Holy Spirit, the Third Person of the Godhead, is equal in nature with God the Father and God the Son (Acts 5:3‑4; 1 Corinthians 12:4‑11, 18; 2 Corinthians 13:14). His divine Personhood is attested by many references to His attributes of greatness and goodness. In His role within the economy of the Trinity, He bears divine witness to the Person and work of Christ in this age (John 15:26). In His relationship to the Scriptures, the Holy Spirit is their divine Author and Applier (2 Samuel 23:2; John 14:25‑26; 16:13; 1 Corinthians 2:6‑16; Ephesians 6:17; 2 Peter 1:21).

He is the predominate divine Agent in the Father’s plan of salvation through the work of the Son (John 3:1‑10; 16:8‑11). The Holy Spirit has always been active in regeneration and renewal, i.e., in personal salvation and sanctification in both the Old and New Testament eras. He is vitally associated with our adoption, sealing and service (Romans 8:12‑17; Ephesians 1:13; 5:18). Historically, the Spirit was intimately involved in the Church’s birth at Pentecost (Acts 2:1‑4). In this present age, all genuine disciples permanently possess the full indwelling presence of the Holy Spirit from the moment of salvation as a spiritual grace of the New Covenant (John 16:13; Romans 8:9; Ephesians 1:13‑14). It is the duty of all those born of the Spirit to be controlled by the Spirit (Ephesians 5:18). The Holy Spirit also sanctifies, fills, instructs, empowers them for service, and seals them unto the day of redemption (Acts 4:31; Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13; 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the Church. He glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify 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; 2 Corinthians 3:18). In this respect, God the Holy Spirit is sovereign in the bestowing of all His gifts for the purpose of mutual edification and the perfecting of the saints (1 Corinthians 12:4‑11; Romans 12:6‑9).

Creation, Preservation and Providence [top]

We believe and teach that God created out of nothing the physical universe and all that it contains, including angelic beings, in six literal days (Genesis 1:1‑31; Exodus 20:11; Colossians 1:16; Hebrews 11:3). He also sustains for His own purposes the whole of that which He has created (Colossians 1:17; Hebrews 1:3).

We also believe and teach the sovereign providence of God (Psalms 103:19; 135:6; Isaiah 14:26‑27; Daniel 4:34‑35; Romans 8:28; Ephesians 1:11). His absolute sway is all inclusive, including, for example, history (Daniel 2:20‑21), the circumstances of life (James 4:13‑15), duration of life (Job 14:5), manner of death (John 21:18‑19), helpful acts of men (Isaiah 44:28‑45:7), harmful acts of men (Genesis 45:4‑8; 50:20; Acts 4:27‑28), salvation of sinners (2 Thessalonians 2:13‑14), the greatest world events (Revelation 13:8), seemingly trivial circumstances (Proverbs 16:33; Matthew 10:29‑30), etc. These truths, however, never nullify the responsibilities of created, moral beings (Acts 2:22‑23).

Angels [top]

We believe and teach the existence of angels who were apparently the first issue of God’s creation (cf. Job 38:6‑7 with Genesis 1:1; Exodus 20:11; Nehemiah 9:6; Colossians 1:16). In relation to men, these created spirit beings currently have greater powers (2 Peter 2:11), and yet, elect angels minister on behalf of elect people (Hebrews 1:14). Furthermore, someday redeemed people will judge angels (1 Corinthians 6:3).

Morally, angels may be classified under two headings: holy or elect angels (Mark 8:38; 1 Timothy 5:21) and fallen angels (Matthew 25:41). There also seems to be various hierarchies of angels; for example, archangels (cf. Michael, Jude 9), special attendants (Genesis 3:24; Isaiah 6:2, 6), and designations in series (Colossians 1:16; Ephesians 3:10; l Peter 3:22).

At the head of all fallen angels stands Satan (Job 1:6‑9, 12; Matthew 4:10). Subsequent to his creation, he fell morally, and along with him there followed a host of fallen angels some of whom today are bound while others are demons (Matthew 12:24; 25:41; Revelation 9:1‑11). He then became the subtle instigator of mankind’s fall (Genesis 3; Romans 16:20). Currently he roams the earth, but his ultimate end is guaranteed by the finished work of Christ (1 Peter 5:8; Revelation 20:10).

Although believers are in union with Christ, we are not to be presumptuous so as to seek to engage the Archenemy and his host. Our call is to be aware of his methods (2 Corinthians 2:11), stand defensively in the provisions of God (Ephesians 6:10‑18), and resist, not charge, him (James 4:7).

Man and Sin [top]

We believe and teach that man is a direct product of the creative handiwork of God (Genesis 2:7). God created mankind in and according to His own image and likeness (Genesis 1:26‑27), and even after the fall, no matter how thoroughly distorted that image has become, it is not eradicated (Genesis 9:6; James 3:9).

The reality of the image and likeness of God indicates that man, via his original creation, resembles God in certain characteristics and capacities which are necessary for relationships with God and fellow man and also for mankind’s exercise of dominion over the rest of the earth. The grace of God in salvation, sanctification, and glorification focuses on the renewing of this image until it is finally perfect and eternally established (Romans 8:29; 2 Corinthians 3:18).

Both male and female equally bear the image of God. Although they share the same essence of being, there are nevertheless functional distinctions and subordinations (cf. a similar phenomenon within the Trinity). These differences, biblically based upon creation and not cultural biases, are significant for both our families and our flock (1 Corinthians 11:1‑16; Ephesians 5:22‑33; 1 Timothy 2:8‑15; Titus 2:3‑5; 1 Peter 3:1‑6).

We believe and teach that through Adam’s one act of disobedience, he not only fell from his state of innocence into one of separation and alienation from God, but as our representative, he also plunged the whole human race into sin and death (Genesis 2:17; 3:1‑7; Romans 5:12‑21). Consequently, all persons from conception are spiritually estranged from God (Ephesians 2:1‑3; Colossians 1:21), innately unholy and stand condemned by their sinful nature (Psalm 51:5; Ephesians 2:1, 3) and sinful acts (Romans 1:18‑3:20) before their Creator and Judge.

Man’s depravity (i.e., corrupted sinful nature) is total in breadth (1 Kings 8:46; Psalm 14:1‑3; Isaiah 1:2‑6; 53:6; Romans 3:9‑20) and depth (Ecclesiastes 9:3b; Jeremiah 17:9; Mark 7:14‑23). Sin, like a drop of poison deposited in a cup of water, has poisoned the entire cup. By this we mean that all the faculties of man’s heart, i.e., rational, volitional, emotional, etc., are morally tainted by sin and perversity (Genesis 6:5; Ecclesiastes 7:29; Ephesians 4:17‑19) leaving mankind utterly hopeless and helpless in reference to any kind of human reformation or rescue ‑ he cannot save himself (Isaiah 64:5‑7; Jeremiah 13:23; 1 Corinthians 2:14; Colossians 1:21‑22). These realities are not only crucial for an accurate theology but also for a biblically acceptable methodology for ministry (1 Corinthians 2:1‑5).

Salvation [top]

We believe and teach that the salvation of sinful men has always depended solely upon the sovereign grace of God. A single divine method of salvation by grace through faith has been in effect since the fall of man (Romans 4:1‑9; 9:16; Ephesians 2:8‑9). This great truth, however, never nullifies or diminishes the sinner’s responsibility of appropriation or the servant’s responsibility of communication (Romans 10:8‑15).

God’s sovereign plan of salvation was divinely drafted in eternity past (Ephesians 1:4; Revelation 13:8), including all of its provisions (the work of Christ and the Spirit) and processes (Titus 3:3‑7). Furthermore, on an individual, historical basis, His grace stands behind all the stages of salvation, i.e., past ‑ justification; present ‑ sanctification; and future ‑ glorification (Romans 8:29‑30). Thus, our salvation is entirely accomplished by the almighty power of the sovereign and gracious triune God. “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy,…” (Titus 3:5). Some vital constituents of His salvation plan include:

Election: We believe and teach that election is the gracious act of God by which, before the foundation of the world, He chose in Christ those whom He graciously calls, regenerates, justifies, sanctifies, and glorifies (Romans 8:28‑30; Ephesians 1:4‑11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1‑2).

We believe and teach 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). 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 and teach that the unmerited favor that God grants to totally depraved sinners is unconditional, i.e., not related to any initiative of their own part nor to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4‑7; Titus 3:4‑7; 1 Peter 1:2).

Regeneration: We believe and teach that regeneration (i.e., the new birth) is a gracious 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). The new birth results in the believer’s union with Christ (Colossians 2:13) in His death, burial, and resurrection (Romans 6:1‑11), thus receiving the spiritual graces of the New Covenant (e.g. reconciliation, peace with God, a new heart, new affections, and deliverance from the dominating power of sin etc…) (Deuteronomy 30:6; Ezekiel 11:19‑20; Romans 2:28‑29; 5:1; 6:5‑7, 11, 14; Colossians 2:11‑12).

Because genuine regeneration involves the imparting of a new life, a new heart and saving faith, it will be manifested by fruits of repentance as demonstrated by righteous attitudes and conduct. “Faith working through love” will be its proper evidence and fruit (1 Corinthians 6:19‑20; Ephesians 5:17‑21; Philippians 2:12b; Galatians 5:6; Colossians 3:16; 2 Peter 1:4‑10). This grace‑empowered obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2‑3).

Justification: We believe and teach that justification before God is a gracious 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 placing of our sins on Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:2, 30; 6:11; 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 and teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and identified as a saint. This sanctification is positional, permanent, 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 experiential 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 and teach that there is also by the work of the Holy Spirit a progressive sanctification by which the state (i.e., practice) of the believer is brought closer to the standing he positionally enjoys through justification. This sanctification is an effect of the love of God manifested in the soul, whereby through the gracious empowering of the Holy Spirit, the believer is enabled to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (c.f. “regeneration”) (John 17:17, 19; Romans 6:1‑22; 2 Corinthians 3:18; 1 Thessalonians 4:3‑4; 5:23).

In this respect, we teach that every saved person is involved in a daily conflict. He is a new creation in Christ doing battle against the flesh (2 Corinthians 5:17; Romans 7:15‑25), 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 and is never completely ended. 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).

Perseverance: We believe and teach the biblical doctrine of the Perseverance of the Saints. This doctrine has two parts: (1) God will so work with His people in His grace that they will inevitably be preserved to the end and be saved (1 Peter 1:5; Jude 1; John 10:28‑30; Philippians 1:6). Thus no true child of God, born of the Holy Spirit, will ever be lost (Romans 8:29‑30). (2) It is equally true, however, that no person will be saved without persevering to the end. In order to be saved, believers must persevere to the end in faith and obedience (Mark 13:13; Colossians 1:22‑23; Hebrews 3:14; 12:14). The means God uses to bring about our perseverance are His magnificent promises (2 Peter 1:3‑4) and His terrifying warnings (Hebrews 10:26ff).

The Church [top]

We believe and teach that in the current era, commencing at Pentecost (Acts 2), Christ is building His Church (Matthew 16:18). All who place their faith in Jesus Christ are immediately placed by the Holy Spirit into this one united spiritual body (1 Corinthians 12:12‑13). The Church, of which Christ is the Head (Ephesians 1:22; Colossians 1:18), is variously depicted as His Body (Romans 12:5; 1 Corinthians 12:13), His Bride (2 Corinthians 11:2), a building, spiritual house, or sanctuary (1 Corinthians 3:9, 16‑17; 6:19; 2 Corinthians 6:16; Ephesians 2:20‑22; Colossians 2:7; 1 Peter 2:5), branches of which He is the life source (John 15:1‑8), the flock of the Shepherd (John 10:11; 1 Peter 2:25), etc. This Church exists both universally (i.e., the total number of genuine believers throughout Church history) and locally (i.e., historically in localized assemblies).

Although salvation is bestowed and appropriated individually, the scriptural focus is always upon the corporate Body within which the individual is to be a complementary, contributing member (Romans 12:3‑8; l Corinthians 12:4‑27). Christ establishes and oversees this unity and diversity in order that the local church might become the main context for worship and service, and a springboard for evangelism (Ephesians 4:1‑16). The primary overarching purpose of the Church, whether viewed from the local perspective or the universal, is to glorify God (Ephesians 1:3‑14; 3:21; 1 Peter 4:11).

Scripture establishes two categories of office within the Church: Elders (also as designated overseers or bishops, and pastor) and Deacons are to lead and serve the flock under Christ (Philippians 1:1). Those who serve in these capacities must be qualified biblically (1 Timothy 3:1‑13; Titus 1:5‑9; 1 Peter 5:1‑5). The elders/overseers/pastor who have been given a divinely delegated authority are especially accountable for the spiritual welfare of their Master’s flock. He will judge not only them and their guidance of His sheep but also the flock’s expected submission to their spiritual direction (Hebrews 13:7, 17).

Within the context of its assembled fellowship (Acts 20:7; 1 Corinthians 14:19, 23, 28‑35; Hebrews 10:24‑25) the primary ordinances of believers’ baptism (Matthew 28:16‑20; Romans 6:1‑14) and the Lord’s Supper (i.e., Communion, breaking of bread) (1 Corinthians 10:14‑22; 11:17‑34) are to be perpetuated. Christian baptism by immersion (Acts 8:36‑39) is the solemn and beautiful testimony of a believer publicly professing 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).

The Lord’s Supper calls our attention to the atonement of Christ (1 Corinthians 11:28‑32). This worship service is one in which we look back to the finished work of Christ and also forward to the consummation of our redemption (Matthew 26:26‑30; 1 Corinthians 10:16; 11:23‑30; 2 Peter 2:3‑13). We also teach that whereas the elements of communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual Communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16).

Each local church is independent or autonomous in status, although there should be occasions of interdependence among local assemblies of the same mindset and loyalty to the Lord and His Word (Acts 15:19‑31; Romans 15:26‑27).

Last Things (Eschatology)

Death [top]

We believe and teach that a person’s conscious being is not interrupted by physical death (Revelation 6:9, 11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8). We also believe 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 (I Thessalonians 4:13-17) which initiates the first resurrection (Revelation 20:4-6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; I Corinthians 15:35-44, 50-54). Until that time the soul of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).

We believe and teach the bodily resurrection of all men—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 and teach 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 their soul and their resurrected body will be reunited for eternal judgment (John 5:28-29). They will then appear at the Great White Throne Judgment (Revelation 20:11-15), their recorded deeds judged, be cast into hell (i.e. the lake of fire - Matthew 25:41-46), and cut off from the life of God forever in eternal judgment (Daniel 12:2; Matthew 25:41-46; 2 Thessalonians 1:7-9).

The Rapture [top]

We believe and teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (I Thessalonians 4:16; Titus 2:13) to remove His church from the earth (John 14:1-3; I Corinthians 15:51-53; I Thessalonians 4:15-5:11). Between the rapture and His glorious second return with His saints to earth, He will reward believers according to their works (I Corinthians 3:11-15; 2 Corinthians 5:10). However, we do understand that there are differing views on the rapture and the tribulation. We also recognize that many who hold other views love Christ and agree completely with all other areas in this doctrinal statement. These brethren will not be excluded from church membership.

The Tribulation [top]

We believe and teach that immediately following the removal of the church from the earth (John 14:1-3; I Thessalonians 4:13-18) the righteous judgment of God will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2 Thessalonians 2:7-12; Revelation 16). This judgment is in accordance with His promise to regather His true nation of Israel, the remnant (Zechariah 12:10; 13:8-9). These judgments will be climaxed by the return of Christ in all His glory to the earth (Matthew 24:27-31; 25:31, 46; 2 Thessalonians 2:7-12). At that time the Old Testament saints and tribulation saints will be raised and the living will be judged (Daniel 12:2-3; Revelation 20:4-6). This period includes Daniel’s seventieth week of prophecy (Daniel 9:24-27; Matthew 24:15-31; 25:31-46).

The Second Coming & Millennial Reign [top]

We believe and teach that after the tribulation period, 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) and establish His messianic kingdom for a thousand-year reign on the earth (Revelation 20:17). At this time 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). At the time of Christ’s second coming, He will overthrow the Anti-Christ and the false prophet and cast them into hell, the lake of fire. Satan will be bound for the thousand-year reign of Christ (Daniel 7:17-27; Revelation 20:1-10).

We believe and teach 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 which was removed from them due to their disobedience (Deuteronomy 28:15, 68). Another result of their disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1-26) while God in Christ builds His church (Matthew 16:18). However, He will again awaken Israel through repentance (Zechariah 12:10) to enter into the full land of blessing (Jeremiah 31:31-34; Ezekiel 36:22-32; Romans 11:25-29).

We believe and teach that the millennial reign of Christ will be marked by harmony, justice, peace, righteousness, and long life (Isaiah 11; 65:17-25; Ezekiel 36:33-38) and will conclude with the release of Satan from his thousand-year captivity.

The Judgment of the Lost [top]

We believe and teach that following the release of Satan after the thousand-year reign of Christ (Revelation 20:7), Satan will once again deceive the nations of the earth and gather them to battle against God, His saints, and His beloved city. At that time Satan and his army will be completely destroyed by fire from heaven, the breath of God (Revelation 20:8-9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10). Christ, who is the judge of all men (John 5:22; 2 Timothy 4:1) will resurrect and judge the great and the small at the Great White Throne Judgment (Revelation 20:11-15).

We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, at which time those will receive their judgment (Romans 14:10-13). At judgment the unsaved will be committed to an eternal conscious state of punishment in the lake of fire (Matthew 25:41; Revelation 20:11-15).

Eternity [top]

We believe and teach that at the end of Christ’s millennial reign, release and judgment of Satan, and the judgment of unbelievers, the saved will enter the eternal state of glory with God after which the elements of the heavens and earth will be dissolved (2 Peter 3:10) and the creation of the new heavens and the new earth where only righteousness dwells. (Ephesians 5:5; Revelation 20:15; 21-22). Then the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints. Here they will begin the fellowship enjoyed forever with God and one another (John 17:3; Revelation 21-22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (I Corinthians 15:24-28) so that in all things the triune God may reign forever and ever. Amen (Romans 11:36)!