The Holy Scriptures (Bibliology)
We teach that the Bible is God’s written revelation to man (2 Pet 1:20–21), given to us by the Holy Spirit (1 Cor 2:7–14). We teach that the scriptures constitute the only infallible rule of faith and practice (Matt 5:18, 24:35; John 10:35, 16:12–13, 17:17; 1 Cor 2:13; 2 Tim 3:15–17; Heb 4:12; 2 Pet 1:20–21).
We teach that the Word of God is an objective, propositional revelation (1 Thess 2:13; John 17:17; 1 Cor 2:13), verbally inspired in every word (2 Tim 3:16), absolutely inerrant in the original documents, infallible, and God-breathed. We affirm the belief that the opening chapters of Genesis present creation in six literal days (Gen 1:31; Exod 31:17).
We teach that the Holy Spirit so superintended the human authors that, through their individual personalities and writing styles, they recorded God’s Word to man (2 Pet 1:20–21) without error in whole or in part (Matt 5:18; 2 Tim 3:16).
We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatico-historical method of interpretation under the illumination of the Holy Spirit (John 7:17, 16:12–15; 1 Cor 2:7–15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it (John 17:14, 17).
God (Theology Proper)
We teach that there is but one true and living God (Deut 6:4; Isa 45:5–7; 1 Cor 8:4), an infinite, eternal, all-knowing Spirit (John 4:24), who is transcendent, unchanging and perfect in all His attributes. We believe that He is one, eternally existing entity, manifested in three distinct Persons—Father, Son, and Holy Spirit (Matt 28:19; 2 Cor 13:14), each equally deserving of reverence, worship, and obedience. He exhibits an array of attributes or peculiarities which define the mode of His existence and constitutes His character (Exod 34:5–7; Deut 7:9–10, 32:3–4; Ps 145:8). Certain attributes are unique to God alone (i.e., omniscience, omnipotence, eternality, self-existence, immutability, etc.), and are therefore described as incommunicable attributes. There are however communicable attributes which, to a limited degree, He bestows upon His creatures and which man can reflect (i.e., justice, grace, mercy, love, faithfulness, etc.).
We teach that God is meticulously sovereign in all things, including creation, providence and redemption (Gen 1:1-31; Ps 103:19; Rom 11:36; Eph 1:4–5), in accordance to His own purpose, pleasure, and grace (Dan 4:17, 35; Isa 45:7, 46:11; 55:11; Eph 1:1, 5). He incessantly upholds, directs, and governs all creatures and events in perfection (1 Chr 29:11; Eph 1:11b). He is wholly sovereign, yet He is neither the author of evil nor can He approve of sin (Hab 1:13; Ps 5:4; Jas 1:13).
God the Son (Christology)
We teach that Jesus Christ, the second person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30, 14:9).
We teach that in the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind (Col 2:9). In His incarnation, the eternally existing second person of the Trinity accepted all the essential characteristics of humanity and so became the God-man (Phil 2:5–8; Mic 5:2; John 5:23, 14:9–10). We teach that our Lord Jesus Christ was born of a virgin (Isa 7:14; Matt 1:23, 25; Luke 1:26–35); and that the purpose of the incarnation was to fully reveal God’s nature and to redeem men (Ps 2:7–9; Isa 9:6; John 1:18, 29; Phil 2:9–11; Heb 1:3, 7:25–26; 1 Pet 1:18–19).
We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary (Phil 2:8), vicarious (Lev 17:11; Rom 5:8–9; 2 Cor 5:21), substitutionary (Isa 53:11; 1 Pet 2:24, 3:18), propitiatory (Rom 3:24–25, 5:8; Heb 7:27), and redemptive (John 10:15; Rom 3:24–25; Heb 9:12–14).
We teach that on the basis of the efficacy of the perfect life and substitutionary death of our Lord Jesus Christ (Rom 5:8–9; 2 Cor 5:14–15), the believing sinner is freed from the penalty and power of sin (Rom 6:18, 8:1; 1 Pet 2:24), and at the final revelation of Jesus Christ will be delivered from the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Rom 3:25, 5:8–9; 2 Cor 5:14–15; 1 Pet 2:24, 3:18).
We teach that our justification is made certain and secure by Jesus Christ’s literal, physical resurrection from the dead (Matt 28:6; Luke 24:38–39; Acts 2:30–31), which confirmed God’s acceptance of Christ’s atoning work (Acts 17:31). We believe that Christ is now ascended to the right hand of the Father, where He mediates as our Advocate and High Priest (Hebrews 7:25, 9:24, 10:12; 1 John 2:1).
We teach that Jesus Christ will return to receive the church (Acts 1:9–11) unto Himself, and returning with His church in glory, will establish His millennial kingdom on earth (1 Thess 4:13–18; Rev 20:1-15). As the mediator between God and man (1 Tim 2:5), the head of His body the church (Eph 1:22, 5:23; Col 1:18), and the coming universal King who will reign on the throne of David (Isa 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 (Matt 25:14–46; Acts 17:30–31; John 5:22–30).
God the Holy Spirit (Pneumatology)
We teach that the Holy Spirit is a divine person, eternal, underived, possessing all the attributes of personality and deity including intellect (1 Cor 2:10–13), emotions (Eph 4:30), will (1 Cor 12:11), eternality (Heb 9:14), omnipresence (Ps 139:7–10), omniscience (Isa 40:13–14), omnipotence (Rom 15:13), and truthfulness (John 16:13–15). In all the divine perfections He is coequal, consubstantial and coeternal with the Father and the Son (Matt 28:19; Acts 5:3–4, 28:25–26; 1 Cor 12:4–6; 2 Cor 13:14; Jer 31:31–34 with Heb 10:15–17).
We teach that the broad scope of His divine activity in this age, is everywhere present and operative and includes convicting the world of sin, of righteousness, and of judgment (John 16:7–9; Acts 1:5, 2:4); glorifying the Lord Jesus Christ and transforming believers into the image of Christ (Rom 8:29; 2 Cor 3:18; Eph 2:19–22).
We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the body of Christ (1 Cor 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers believers for service, and seals them unto the day of redemption (Rom 8:9, 13–14; 2 Cor 3:6; Eph 1:13). We teach that it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13; Rom 8:9; Eph 5:18; 2 Pet 1:19–21; 1 John 2:20, 27).
We teach that man was created by God in His image and likeness (Gen 2:7). Man was created free of sin with a rational nature, intelligence, volition, self-determination, and moral responsibility to God (Gen 2:15–25; Jas 3:9).
We teach that God’s intention in the creation of man was that man should glorify God (Isa 43:7), enjoy God’s fellowship, live his life in the will of God, and by this accomplish God’s purpose for man in the world (Col 1:16; Rev 4:11).
We teach that in Adam’s sin of disobedience to the revealed will and Word of God (Gen 2:16–17), man lost his innocence; incurred the penalty of spiritual and physical death (Gen 3:1–19); became subject to the wrath of God (John 3:36); and became inherently corrupt and utterly unable and unwilling to choose or do that which is acceptable to God apart from divine grace (Rom 3:23; 6:23; 1 Cor 2:14). With no power to enable him to recover himself, man is hopelessly lost. All men are thus sinners by nature and by choice; therefore declared guilty before God (Ps 14:1–3; Jer 17:9; Rom 3:9–18, 23; 5:12–14). Man’s salvation is thereby wholly of God’s grace through the regenerating work of the Holy Spirit, and the redemptive work of our Lord Jesus Christ (Eph 2:1–3; 1 Tim 2:13–14; 1 John 1:8).
We teach that election is God’s loving, gracious choice, before time began, of certain sinners to salvation and eternal life. Though God perfectly knows the future, these persons are chosen not on the basis of their works or even their faith, but solely by God’s kind decision (Eph 1:4-5; Romans 9:14-18). God’s choice does not remove the responsibility of man to respond rightly to God (Romans 9:19); nor does it remove the necessity of hearing and believing the gospel for salvation to occur (2 Timothy 2:10). It does, however, guarantee that all whom God has chosen and predestined to eternal life will indeed come to salvation through faith in Jesus Christ and receive all of its eternal blessings (Acts 13:48; John 6:37; Romans 8:29-30). No one can know or say whether someone is chosen by God until that person truly believes the gospel (1 Thess 1:4-7; 2 Thess 2:13).
We teach that regeneration is the gracious act of God by which he imparts new life spiritually to one who is dead in his sins, causing him to be born again by the Holy Spirit and the word of God (John 3:3-8; Jas 1:18; 1 Pet 1:23). Regeneration opens a person’s spiritual eyes to the glory of Christ so that he will believe the gospel and trust in Christ for salvation (2 Cor 4:4, 6). Though regeneration and saving faith occur together at the moment of salvation, regeneration is not the result of faith, but rather the cause of it, as the sinner is made willing to believe (Acts 16:14). A person cannot cause himself to be born again, but is rather commanded to turn from his sin and to put his faith in Christ (John 1:12-13; 3:14-16). Because regeneration is a work of God, it will necessarily result in a changed heart and life (John 3:8; 2 Cor 5:17; 1 John 4:7).
We teach that conversion consists of two essential elements: repentance and faith (Acts 20:21). Both of these are heart responses to the preached gospel, and both are necessary for someone to be saved from his sins (Luke 13:3; John 3:18). The results of repentance and faith are forgiveness of sins and a righteous standing before God, as well as eternal life and all the other blessings of salvation in Christ (Acts 11:18; John 3:16; Eph 1:3).
We teach that repentance is the heart response to the gospel that consists of turning away from false worship and evil deeds and turning toward God (1 Thess 1:9). It is brought about by the Holy Spirit convincing a sinner of his sinfulness before God, of the judgment he deserves, and of the need to obey God’s command to turn from his sins (John 16:8; Acts 17:30-31). Repentance is more than mere sorrow over sin or its earthly consequences, but a hatred for it, and a resolution to turn away from it out of a changed attitude toward sin itself in light of God’s view of it (2 Cor 7:10-11). True repentance will produce good works in obedience to God’s word that prove repentance has taken place (Luke 3:8-9). Though the believer’s life will be one of continual repentance (Luke 17:3-4), initial repentance occurs at the time of conversion and salvation. God does not delight in man continuing in sin, but in his repentance and salvation from judgment (Ezekiel 18:23; Luke 15:7, 10).
We teach that faith is the heart response of trust in God and his Son, Jesus Christ, and in the truthfulness, facts, and promises of the gospel (Acts 16:31; Romans 4:24). Its basis is the certainty of the promises and power of God as found in his word, no matter how difficult any of them may seem to believe (Romans 4:16-22). It does not consist in simply believing that God exists or even that his word and the gospel are true, but rather also in committing one’s trust to Christ alone for salvation from sin (Jas 2:19; John 8:31). Sinners who believe are made right with God by faith alone and not by their works, but that faith never comes alone; instead, true faith that saves also produces good works after a person has been reconciled to God (Jas 2:14-26). Saving faith stays with a believer until the end of his life (Hebrews 3:6; 1 Cor 15:1-2). Saving faith also produces a willingness to forfeit immediate pleasures for the honor of God and for future glory (Hebrews 11:13-16; 2 Cor 4:16-18). Faith in the God of the Bible and his revealed truth, and not works of any kind, has always been the means of salvation from the earliest times (Genesis 15:6; Habakkuk 2:4; Galatians 3:14-17).
We teach that, in justification, God graciously credits righteousness to all who turn from their sins and place their trust in Christ alone for salvation. This crediting does not in any way depend upon the person’s good works, or upon anything that God works in them, but only upon the once-for-all legal declaration by God that the person is forever pardoned of the guilt and penalty of all his sins past, present, and future (Romans 4:1-8; 3:20; Galatians 2:16; Hebrews 10:14-18). Though a believer will be vindicated and even rewarded in light of his Spirit-empowered good works (Jas 2:21-26; Romans 2:13; 1 Cor 4:4-5; 2 Cor 5:10), this righteousness which God credits to him does not consist of the person’s faith, or of his own righteousness in any way, but rather the righteousness of God in Christ, credited to the sinner as a free gift on the basis of faith alone in Christ alone (Romans 3:26, 28; 10:3-4; 2 Cor 5:21; Philippians 3:9). The basis of this righteous standing is the forgiveness of sins by virtue of the substitutionary sacrifice of Christ and his shed blood on the cross, as well as his resurrection from the dead (Romans 3:24-25; 5:9; 4:25).
We teach that sanctification is the work of God in believers to set them apart from sin and to God in purity of character and purpose. This is according to his eternal purpose to conform to the image of Christ those whom he has chosen for eternal life (Romans 8:28-29; Eph 1:4). Sanctification begins at conversion with positional sanctification, wherein every believer in Christ is set apart by the Holy Spirit from sin and the world for God’s purposes and is declared immediately to be a saint (1 Cor 6:9-11; Romans 1:7; 1 Cor 1:2; 1 Thess 4:7; 1 Pet 1:2; Hebrews 10:10, 14). This takes place by means of the shed blood of Jesus Christ and faith in him (Hebrews 13:12; Acts 26:18).
This sanctifying work continues throughout a believer’s life in progressive sanctification, as his holiness of character grows to match his holy position. This occurs as the believer is transformed into the image of Christ by the Spirit of God and by means of the written word (2 Cor 3:18; John 17:17). Progressive sanctification entails growth in godliness as the necessary outcome of regeneration; putting off sin and putting on righteousness according to one’s standing as a new creature in Christ; and, by the Spirit, fighting against the desires of the flesh in order to live righteously before God by his strength (1 John 3:9; Eph 4:22-24; Romans 8:12-13). This progress only occurs by the means of grace, including the word of God, prayer, and the work of the church in the building up of one another (1 Pet 2:2-3; Philippians 1:9-11; Eph 4:15-16). This takes place only so far as the believer lives by faith in the Son of God and in obedience to his commandments, walking by the Spirit in the good works which God has prepared beforehand for him to do (Galatians 2:20; John 15:4-10; Galatians 5:16; Eph 2:10).
The final phase of sanctification is ultimate sanctification, which occurs at the coming of Christ, when believers will see him as he is and become like him in purity (1 John 3:2-3). This action is ultimately the work of God and he will certainly perform it for all believers (1 Thess 5:23-24).
We teach that a believer in Jesus Christ is secure forever; that God has planned each believer’s salvation from before time began; and that nothing can separate him from the love of God in Christ Jesus (John 6:37-40, Romans 8:28-39). God desires for those who demonstrate proof of knowing him to have an assurance of their possession of eternal life (1 John 5:13). One can only be rightly assured of his own status as a true believer through an enduring, correct profession of faith in Christ and the transforming work of the Holy Spirit unto personal godliness (1 Cor 15:2; Romans 10:9, 8:12-17; 2 Peter 1:10-11). God protects and guarantees the final salvation of all true believers in Christ by his power through their faith, and faith that saves is also faith that endures to the end (1 Pet 1:5; Hebrews 3:6, 14; 10:36-39; Colossians 1:23).
We teach that believers in Christ will one day be transformed physically into a body like that of Jesus Christ’s glorified body (Philippians 3:21). This will occur at the time of the rapture both for those who have died in Christ and are resurrected, and for those who are still alive at that time, as they are caught up to be with the Lord (1 Cor 15:51-52; 1 Thess 4:13-17). It is the future guaranteed by the indwelling Spirit (Eph 1:13-14), and it is the believer’s eager hope as he considers what he will one day be and his freedom from sin’s corruption (Romans 8:23-25; 2 Cor 4:17-5:5).
The Church (Ecclesiology)
We teach that the church consists of all those who possess saving faith in Jesus Christ (1 Cor 1:2). Though eternally planned by God, the church was a “mystery” that was only revealed at Christ’s first coming, and through the message he entrusted to the apostles and prophets (Matthew 16:18; Eph 3:4-6, 10-11). It is a new entity, beginning on the day of Pentecost, and consisting of both Jews and Gentiles with equal access to God through the indwelling Holy Spirit by virtue of the work of Christ (Eph 2:14-18; 1 Cor 12:12-13).
We teach that the church is the body of Christ, who is the head, and is made up of all individual believers, who together also constitute his bride (Colossians 1:18; 1 Cor 12:27; Eph 5:32; 2 Cor 11:2). Every believer is commanded to unite himself to a particular local manifestation of the church and to carry out in that setting the numerous commands believers are given concerning their conduct toward one another (Hebrews 10:24-25; John 13:34-35; Romans 12:10, 13:8-10).
We teach that the primary purposes of the church are to glorify God through worshipful obedience and verbal praise; to proclaim the gospel to all nations and thereby make disciples; and to build up these disciples to become more like Christ as they serve one another in love (Eph 3:21; 1 Pet 2:9-10; Matthew 28:19; 1 Thess 5:11; 1 Pet 4:10). This is all to be done according to the standard of God’s word, with which the church is entrusted in order to protect it as originally delivered (2 Timothy 1:13-14, 2:2; 1 Timothy 3:15; Jude 1:3).
We teach that the spiritual authority of the church (both universal and in each local manifestation) rests in its head, the Lord Jesus Christ. Under the authority of Christ, through the Scriptures, each local church is to be ruled by a group of men called “elders,” who are also known as “pastors” or “overseers” (Titus 1:5; 1 Timothy 3:1; Acts 14:23, 20:28; Eph 4:11). An elder may be appointed only if he meets the biblical qualifications contained for the office (1 Timothy 3:2-7; Titus 1:6-9). Elders are responsible to lead, care for, and protect the flock of God, by instruction from the word and by godly example (1 Pet 5:2-3; Titus 1:9). Believers are to joyfully submit to the elders of their own local church as those who will give an account for their leadership (Hebrews 13:17).
We teach that deacons are the other officers of the church, appointed to assist the elders in carrying out the work of the church, but not carrying any kind of authority inherent in their office. These also must meet biblical requirements in order to be appointed (1 Timothy 3:8-13; Philippians 1:1).
We teach that each local church, under the leadership of its elders, is accountable directly to the Lord Jesus Christ through his word and not to any higher spiritual authority above the local church level. Local churches are to be united with one another in following biblically accurate beliefs and practice (1 Cor 4:17, 14:33, 36), and multiple local churches can join together in various ways to accomplish God-honoring goals (1 Cor 16:1; Acts 20:4; 2 Cor 8:1-6). Moreover, all believers are called to diligently seek to preserve the unity of the church (Eph 4:3-6). However, the biblical commands for Christian unity do not demand or imply the necessity for a local church to join or submit to any overseeing spiritual organization, institution, or association.
We teach that each local church is responsible to humbly and lovingly correct and restore its sinning members by calling them to repentance according to the Biblical process (Galatians 6:1; Matthew 18:15-17). If, after careful consideration according to the Biblical process, they still refuse to repent they are to be removed from association with the local body until they do. (1 Cor 5:1-13; 2 Thess 3:14). The goal of church discipline is the spiritual good and restoration of the one who is sinning and the purity of the local church (1 Cor 5:5-8).
By virtue of the indwelling Spirit and the grace of Jesus Christ, each believer has unique gifts for serving the church (1 Cor 12:7; Eph 4:7-11; 1 Pet 4:10). Christ has given gifts to the church for its growth in likeness to himself, and they are to be exercised for the common good of the church, for the building up of the body of Christ, and in the strength supplied by God, all so that God may be glorified (Eph 4:12-16; 1 Pet 4:11; 1 Cor 14:26).
We teach that certain gifts were intentionally designed by God to exist only during the initial time of the church. Though God is always able to do whatever he wishes, and though he still does things that people cannot explain, this is not the same thing as the continuation of these certain gifts. Among these are gifts that brought revelation of truth from God concerning Christ, as the foundation of the church, such as apostleship, prophecy, and tongues, as well as gifts that attested to the truth of the message being proclaimed, such as signs, wonders, miracles, and gifts of healing (Eph 2:20; 3:5; Hebrews 2:3-4; 2 Cor 12:12). The church’s foundation being laid, God has chosen not to continue to reveal new truth or to empower particular individuals with miraculous gifts, and this will be the case until the time of great tribulation (Revelation 11:3).
We teach 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 testimony 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 (Rom 6:1–11). It is also a sign of fellowship and identification with the visible body of Christ (Acts 2:41–42).
We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Cor 11:28–32). 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, fellowshipping with His people corporately (1 Cor 10:16).
Last Things (Eschatology)
We teach that all people will one day be raised bodily from the dead, some to everlasting life with Christ in his kingdom, and the others to everlasting, conscious judgment in hell (John 5:28-29; 6:40, 44; Acts 24:15-16; 2 Cor 4:14; Daniel 7:14, 18, 27; Isa 66:23-24; Matthew 25:41-46; Mark 9:47-48; Daniel 12:2-3; Revelation 20:10-15).
We teach that Christ will judge all people, even the secrets and motives of their hearts (Luke 12:2-3; John 5:22, 27; Acts 17:31; Romans 2:16, 8:34; 1 Cor 4:5). He will judge and punish unbelievers on the basis of all their sins (Matthew 7:21-23; 2 Thess 1:7-10; Revelation 20:12-14). We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19–26; Rev 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 (Rev 20:11–15) and shall be cast into hell, the lake of fire (Matt 25:41–46), cut off from the life of God forever (Dan 12:2; Matt 25:41–46; 2 Thess 1:7–9). We reject any concept of the annihilation of the wicked or anything less than a literal and eternal punishment in hell (Matt 25:41–46; 2 Thess 1:5–12; Rev 20:10–15; 14:9–13).
We teach the personal, bodily return of our Lord Jesus Christ to translate His church from this earth (John 14:1–3; 1 Cor 15:51–53; 1 Thess 4:15–5:11) and return with His saints to reward believers according to their works (1 Cor 3:11–15; 2 Cor 5:10). All good works will receive praise from God, all unholy works will be burned up and the believers will experience the loss which will suddenly and ultimately be swallowed up in the joy of grace. He will not condemn believers, but will judge and reward them for the deeds they have done in Christ, having borne the punishment that was due them for all their sins (2 Cor 5:10; 1 Cor 3:12-15; Romans 8:34).
We teach that those who die as believers in Christ depart from this life to be with him, awaiting the time of the resurrection (Philippians 1:23; 2 Cor 5:6-8), when the Lord Jesus Christ descends from heaven and his saints, both the living and the dead, are caught up (“raptured”) to meet him in the air (1 Thess 4:15-17). At this time the bodies of his saints, whether living or dead, will be transformed to become imperishable and incorruptible, forever to dwell in the presence of the Lord (1 Cor 15:50-53).
We teach that before the Lord Jesus returns to earth at his second coming, there will be a seven-year period of intense distress in which God will afflict the world with great judgments unlike any ever seen before or after (Jeremiah 30:7; Daniel 9:27; 1 Thess 5:2-3). During this time, Antichrist will rule the earth with great power, but will be judged and thrown into the lake of fire at the appearing of the Lord when he comes to set up his kingdom on earth (Daniel 7:23-26; 2 Thess 2:8; Revelation 19:19-20).
We teach that when Christ comes to rule, God will fulfill literally the unconditional promises made to Abraham, Isaac, and Jacob of a land, a seed, and a blessing (Genesis 12:1-3, 7, 13:14-17, 17:8, 26:3-5, 35:11-12). He will gather the remnant of Israel from among the nations, give them a new heart, forgive their sins against him, cause them to live in their own land that was promised to their forefathers, and make them a blessing to the nations, as they put their faith in Christ (Isa 11:11-12; Ezekiel 36:22-28, 37:21-28, 39:21-29; Genesis 15:7-21; Deuteronomy 30:1-10; Jeremiah 31:31-34, 33:1-13; Micah 2:12-13, 7:18-20; Isa 19:24-25; Romans 11:25-32).
We teach that at this time God will also fulfill his covenant with David, as Christ will sit on the throne of David as the ruler of Israel, ruling also over all the other nations (2 Samuel 7:16; Psalm 89:35-37; Isa 9:6-7; Jeremiah 33:14-26; Luke 1:31-33; Acts 2:29-30; Revelation 19:15). The saints will reign with Christ, including those killed during the time of tribulation (Revelation 2:26-27, 5:10, 20:4-6; 1 Cor 4:8, 6:2). This state will continue for 1,000 years, will be centered in Jerusalem, and will be a time of great prosperity and peace upon the earth, though not yet being the perfected eternal state (Revelation 20:4-6; Isa 2:2-4, 65:20; Zechariah 14:5-17). During this time, Satan will be bound, and will no longer deceive the nations (Revelation 20:1-3). At the end of the thousand years, Satan will be released, and will lead a final, futile battle against Christ and his saints before he is defeated and cast forever into the lake of fire (Revelation 20:7-10). At this time, all those who have died as unbelievers will be raised from the dead, judged at the Great White Throne according to their deeds, and thrown forever into the lake of fire for their evil (Revelation 20:11-15).
We teach that after this, God will then bring about a new heavens and new earth, and bring in the heavenly city, the New Jerusalem, in which his redeemed people will live, and in which there will be no sin, death, suffering, sadness, or wicked person (Revelation 21:1-4, 7-8, 27; 22:15). At this time Christ will hand over the kingdom to the Father, and God will continue forever to dwell with his people and show them the riches of his grace, all so that he might be glorified forever (1 Cor 15:24-28; Revelation 5:13, 21:3, 22:3-4; Eph 2:7, 3:21).