We teach that the Bible is God's written revelation to man, and that the sixty-six books of the Bible given to us by the Holy Spirit constitute the complete (equally inspired in every part) Word of God (2 Pet. 1:20–21; 1 Cor. 2:7–14).

We teach that the Word of God is an objective, knowable revelation (1 Cor. 2:13; 1 Thess. 2:13), verbally inspired in every word (2 Tim. 3:16), absolutely inerrant in the original texts, infallible, and breathed out by God. We teach a literal, grammatical-historical interpretation of Scripture, which confirms the view that the opening chapters of the book of Genesis speak of the creation of the world in six literal days (Gen. 1:31; Ex. 31:17).

We teach that the Bible is the only infallible guide for faith and practice (Matt. 5:18; Matt. 24:35; John 10:35; John 16:12–13; John 17:17; 2 Pet. 1:20–21; 1 Cor. 2:13; 2 Tim. 3:15–17; Heb. 4:12).

We teach that God spoke in His written Word through a process of dual authorship. The Holy Spirit so guided the authors that, using their personal qualities and various literary styles, they composed and recorded God's Word to man (2 Pet. 1:20–21) without a single error, both as a whole and in every part (Matt. 5:18; 2 Tim. 3:16).

We teach that although a particular passage of Scripture may have several applications, there is only one true interpretation. The meaning of Scripture is to be sought by diligently applying the literal, grammatical-historical method of interpretation, under the illumination of the Holy Spirit (John 7:17; John 16:12–15; 1 John 2:20; 1 Cor. 2:7–15). The responsibility of believers is to carefully establish the true purpose and meaning of the text of Scripture, recognizing that its application is binding for all generations. The truth of Scripture judges people, not the other way around.

We teach that there is only one living and true God (Deut. 6:4; Is. 45:5–7; 1 Cor. 8:4), an infinite, omniscient Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons: the Father, the Son, and the Holy Spirit (Matt. 28:19; 2 Cor. 13:13) — each of whom is equally worthy of worship and obedience.

God the Father.

We teach that God the Father, the first Person of the Trinity, ordains and accomplishes all things according to His purpose and grace (Ps. 144:8–9; 1 Cor. 8:6; Eph. 1:11). He is the Creator of all things (Gen. 1:1–31; Eph. 3:9). As the only absolute and almighty Ruler of the universe, He is sovereign in creation, providence, and redemption (Ps. 102:19; Rom. 11:36). His fatherhood includes both His designation within the Trinity and His relationship with humanity. As Creator, He is the Father of all people (Eph. 3:15); however, He is the spiritual Father only of believers (Rom. 8:14; 2 Cor. 6:18; Eph. 2:19; Eph. 4:6). He has destined all that exists for His glory (Eph. 1:11). He continually upholds and directs all things, guiding all beings and events (1 Chr. 29:11). In His sovereignty He never does or approves sin (Hab. 1:13; James 1:13), and He does not remove responsibility from rational moral beings (1 Pet. 1:17; Heb. 9:27). In His grace He mercifully chose from eternity those whom He would receive as His own (Rom. 8:30; Eph. 1:4–6; 2 Thess. 2:13; 2 Tim. 2:10). He saves from sin all who come to Him through Jesus Christ; He adopts all who come to Him, and after adoption He becomes the Father of His children (John 1:12; Rom. 8:15; Gal. 4:5; Eph. 1:5; Heb. 12:5–9).

God the Son.

We teach that Jesus Christ, the second Person of the Trinity, possesses all divine attributes, and in this He is equal and of the same essence with the Father, equally eternal with Him (John 10:30; John 14:9).

We teach that God the Father created all things according to His will, through His Son Jesus Christ, by whom all things continue to exist and operate (John 1:3; Col. 1:15–17; Heb. 1:2).

We teach that in the incarnation (God became man) Christ laid aside only those advantages of deity that are incompatible with human nature, but not the divine essence, neither in degree nor in quality. In His incarnation Christ, the eternally existing second Person of the Trinity, took on all essential human qualities and thus became the God-man (Phil. 2:5–8; Col. 2:9).

We teach that Jesus Christ represents an indivisible unity of human and divine nature (Mic. 5:2; John 5:23; John 14:9–10; Col. 2:9).

We teach that our Lord Jesus Christ was born of a Virgin (Is. 7:14; Matt. 1:23, 25; Luke 1:26–35), that He is the incarnate God (John 1:1, 14), and that the purpose of His incarnation was to reveal God, redeem people, and rule over the Kingdom of God (Ps. 2:7–9; Is. 9:6; John 1:29; 1 Pet. 1:18–19; Phil. 2:9–11; Heb. 7:25–26).

We teach that in the incarnation Christ, the second Person of the Trinity, laid aside His right to the fullness of the advantages of equality with God and took the position worthy of a servant, but never lost His divine attributes (Phil. 2:5–8).

We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross; that His death was voluntary, substitutionary, propitiatory, and redemptive (John 10:15; 1 Pet. 2:24; Rom. 3:24–25; Rom. 5:8).

We teach that our justification is confirmed by His literal physical resurrection from the dead; that He is now exalted at the right hand of the Father and serves as our Advocate and High Priest (Matt. 28:6; Luke 24:38–39; Acts 2:30–31; 1 John 2:1; Rom. 4:25; Rom. 8:34; Heb. 7:25; Heb. 9:24).

We teach that by the resurrection of Jesus Christ from the dead God confirmed the deity of His Son and that He accepted Christ's atoning sacrifice on the cross. The bodily resurrection of Jesus also guarantees the future resurrection of all believers (John 5:26–29; John 14:19; Rom. 4:25; Rom. 6:5–10; 1 Cor. 15:20, 23).

We teach that Jesus Christ will return to take to Himself the Church, which is His Body, at the rapture, and, returning with His Church in glory, will establish a millennial kingdom on earth (Acts 1:9–11; 1 Thess. 4:13–18; Rev. 20:1–15).

We teach that the Lord Jesus Christ is the one through whom God will judge all humanity (John 5:22–23):

• a) believers (1 Cor. 3:10–15; 2 Cor. 5:10)
• b) the living inhabitants of the earth at the moment of His return in glory (Matt. 25:31–46);
• c) the deceased unbelieving people before the Great White Throne (Rev. 20:11–15).

As Mediator between God and man (1 Tim. 2:5), as the Head of His Body, the Church (Eph. 1:22; Eph. 5:23; Col. 1:18), and as the coming King of the universe, who will rule on the throne of David (Is. 9:6–7; Ezek. 37:24–28; Luke 1:31–33), Jesus Christ is the Judge for all who have not believed in Him as Lord and Savior (Matt. 25:14–46; Acts 17:30–31).

We teach that through the death of our Lord Jesus Christ the believing sinner is freed from the penalty of sin, from the power of sin, and, subsequently, from the very presence of sin; he is declared righteous, receives eternal life, and adoption into God's family (1 Pet. 2:24; 1 Pet. 3:18; Rom. 3:25; Rom. 5:8–9; 2 Cor. 5:14–15).

God the Holy Spirit.

We teach that the Holy Spirit is a divine Person, eternal, without beginning, possessing all the attributes of personhood and deity, including mind (1 Cor. 2:10–13), emotions (Eph. 4:30), will (1 Cor. 12:11), eternity (Heb. 9:14), omnipresence (ps-138-7-10), omniscience (Is. 40:13–14), omnipotence (Rom. 15:13), and truthfulness (John 16:13). In all divine attributes He is equal and of the same essence with the Father and the Son (Matt. 28:19; Acts 5:3–4; Acts 28:25–26; 1 Cor. 12:4–6; 2 Cor. 13:13; Jer. 31:31–34; Heb. 10:15–17).

We teach that the action of the Holy Spirit is to carry out the divine will with respect to all humanity. We acknowledge His sovereign participation in creation (Gen. 1:2), incarnation (Matt. 1:18), written revelation (2 Pet. 1:20–21), and the work of salvation (John 3:5–7).

We teach that the ministry of the Holy Spirit in the present age began on the day of Pentecost, when He proceeded from the Father, as promised by Christ (John 14:16–17; John 15:26), to begin and accomplish the building of the Body of Christ, which is the Church (1 Cor. 12:13). The broad scope of His divine actions 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; Acts 2:4; Rom. 8:29; 2 Cor. 3:18; Eph. 2:22).

We teach that the Holy Spirit supernaturally and sovereignly acts in the regeneration and baptism of all believers into the Body of Christ (1 Cor. 12:13). The Holy Spirit also dwells in believers, sanctifies, instructs, empowers them for service, and seals them for the day of redemption (Rom. 8:9–11; 2 Cor. 3:6; Eph. 1:13).

We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they recorded God's revelation, the Bible (2 Pet. 1:19–21). The Holy Spirit dwells in every believer from the moment of salvation, and all who are born of the Spirit must be filled with the Spirit, that is, live under His guidance (1 John 2:20, 27; Rom. 8:9–11; Eph. 5:18).

We teach that the Holy Spirit endows the Church with spiritual gifts. The Holy Spirit does not glorify Himself or His gifts; He glorifies Christ, carrying out His work of applying redemption to the perishing and edifying believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Cor. 12:4–11; 2 Cor. 3:18; Eph. 1:13–14).

We teach in this connection that God the Holy Spirit possesses supreme authority in the bestowal of all His gifts for the perfecting of the saints in our time. We believe that the gifts of speaking in foreign tongues and performing signs and wonders the Spirit gave to believers only in the period of the early Church. These gifts confirmed that the message of the Gospel was spreading according to God's plan — from Jerusalem to the ends of the earth. We believe that miraculous gifts, prophecies, and other tongues are not distinguishing marks of the life of believers for all times (Acts 1:8; 1 Cor. 12:4–11; 1 Cor. 13:8–10; 2 Cor. 12:12; Eph. 4:7–12; Heb. 2:1–4).

We teach that salvation is wholly and entirely the work of God's grace on the basis of the redemption of Jesus Christ, through His shed blood, and not on the basis of any human merit or works (John 1:12; Eph. 1:7; Eph. 2:8–9; 1 Pet. 1:18–19).

Regeneration.

We teach that regeneration is a supernatural work of the Holy Spirit, by which the believer is given the divine nature and divine life (John 3:3–8; Titus 3:5). Regeneration occurs instantaneously and is accomplished solely by the power of the Holy Spirit through the operation of the Word of God (John 5:24), when the repentant sinner, having received the ability to repent from the Holy Spirit, responds in faith to the salvation provided by God.

True regeneration is manifested in worthy fruits of repentance, expressed in righteous relationships and behavior. Good works are a necessary evidence and fruit of repentance (1 Cor. 6:19–20; Eph. 2:10), and they will be present in the life of the believer to the extent that he submits to the Holy Spirit through obedience to the Word of God (2 Pet. 1:4–11; Eph. 5:17–21; Phil. 2:12; Col. 3:16). Through such obedience the believer is increasingly transformed into the image of our Lord Jesus Christ (2 Cor. 3:18). This transformation will reach its culmination at the glorification of believers at the coming of Christ (2 Pet. 1:4; 1 John 3:2–3; Rom. 8:17).

Election.

We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He, according to His mercy, regenerates, saves, and sanctifies (1 Pet. 1:1–2; Rom. 8:28–30; Eph. 1:4–11; 2 Thess. 2:13; 2 Tim. 2:10).

We teach that sovereign election does not contradict or negate man's responsibility to repent and believe in Christ as Savior and Lord (Ezek. 18:23, 32; Ezek. 33:11; John 3:18–19, 36; John 5:40; Rom. 9:22–23; 2 Thess. 2:10–12; Rev. 22:17). Nevertheless, since sovereign grace encompasses both the means of receiving the gift of salvation and the gift itself, sovereign election will result in God's determined outcome. All whom the Father calls to Himself will believe, and all who believe the Father will receive (John 6:37–40, 44; Acts 13:48; James 4:8).

We teach that God's undeserved favor toward completely depraved sinners is not connected with any initiative on their part or with God's foreknowledge that they might do something by their own will, but is based solely on His sovereign grace and mercy (1 Pet. 1:2; Eph. 1:4–7; Titus 3:4–7).

We teach that election should not be regarded as based solely on an abstract notion of sovereignty. God is indeed sovereign, but He exercises His sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Rom. 9:11–16). This sovereignty always praises the will of God in full agreement with His character, as revealed to us in the life of our Lord Jesus Christ (Matt. 11:25–28; 2 Tim. 1:9).

Justification.

We teach that justification is the act of God (Rom. 8:33) by which He declares righteous those who through faith in Christ repent of their sins (Is. 55:6–7; Luke 13:3; Acts 2:38; Acts 3:19; Acts 11:18; Rom. 2:4; 2 Cor. 7:10) and confess Him as sovereign Lord (Rom. 10:9–10; 1 Cor. 12:3; 2 Cor. 4:5; Phil. 2:11). This righteousness does not depend on human works or merits (Rom. 3:20; Rom. 4:6) and involves the imputation of our sins to Christ (1 Pet. 2:24; Col. 2:14) and the imputation to us of the righteousness of Christ (1 Cor. 1:30; 2 Cor. 5:21). Thus, God is shown to be "just and the justifier of the one who has faith in Jesus" (Rom. 3:26).

Sanctification.

We teach that every believer is sanctified (set apart) to God through justification and, thus, declared holy. This sanctification is positional and instantaneous, and should not be confused with progressive sanctification. It is related to the believer's standing before God, not to his walk before God or his condition (Acts 20:32; 1 Pet. 1:2; 1 Cor. 1:2, 30; 1 Cor. 6:11; 2 Thess. 2:13; Heb. 2:11; Heb. 3:1; Rom. 10:10, 14; Heb. 13:12).

We teach that there is also progressive sanctification, by which, through the work of the Holy Spirit, the believer's condition approaches the position he holds by virtue of justification. Through obedience to the Word of God, receiving strength from the Holy Spirit, the believer is able to lead an increasingly holy life in accordance with God's will and become more and more like our Lord Jesus Christ (John 17:17, 19; Rom. 6:1–22; 2 Cor. 3:18; 1 Thess. 4:3–4; 1 Thess. 5:23). In this respect we teach that every saved person daily engages in struggle; the new creation in Christ fights against the flesh. However, all that is necessary for victory the believer receives through the power of the indwelling Holy Spirit. This struggle, nevertheless, continues throughout the believer's earthly life and never ends completely. Any claims about the eradication of sin in this life do not accord with Scripture. The eradication of sin is impossible, but the Holy Spirit gives victory over sin (1 Pet. 1:14–16; 1 John 3:5–9; Gal. 5:16–25; Eph. 4:22–24; Phil. 3:12; Col. 3:9–10).

Security of Salvation.

We teach that all the redeemed, having received salvation, are kept by the power of God and are therefore secure in Christ forever (John 5:24; John 6:37–40; John 10:27–30; 1 Pet. 1:5; Jude 1:24; Rom. 5:9–10; Rom. 8:1, 31–39; 1 Cor. 1:4–8; Eph. 4:30; Heb. 7:25; Heb. 13:5).

We teach that the privilege of believers is to rejoice in the assurance of their salvation through the testimony of the Word of God, which, however, clearly forbids using Christian freedom as an occasion for a sinful lifestyle and gratifying the flesh (Rom. 6:15–22; Rom. 13:13–14; Gal. 5:13, 25–26; Titus 2:11–14).

Separation.

We teach that the Old and New Testaments clearly call for separation from sin, and that Scripture plainly indicates that in the last days apostasy and love for this world will increase (2 Cor. 6:14–18; 2 Cor. 7:1; 2 Tim. 3:1–5).

We teach that out of deep gratitude for the undeserved grace of God given to us, and because our glorious God is worthy of total devotion, all the saved ought to live so as to manifest their unconditional love for God and not disgrace our Lord and Savior. We also teach that God has commanded us to separate ourselves from all religious apostasy, from worldly and sinful practices (1 John 2:15–17; 2Ин. 9-11; Rom. 12:1–2; 1 Cor. 5:9–13; 2 Cor. 6:14–18; 2 Cor. 7:1).

We teach that believers are to be separated unto the Lord Jesus Christ (2 Thess. 1:11–12; Heb. 12:1–2) and are to testify that the Christian life is a life of obedience and righteousness, according to the beatitudes (Matt. 5:2–12), a life of constant growth in holiness (1 John 3:1–10; Rom. 12:1–2; 2 Cor. 7:1; Titus 2:11–14; Heb. 12:14).

We teach that all who believe in Jesus Christ are immediately placed by the Holy Spirit into one spiritual Body, the Church (1 Cor. 12:12–13), the bride of Christ (2 Cor. 11:2; Eph. 5:23–32; Rev. 19:7–8), of which Christ is the Head (Eph. 1:22; Eph. 4:15; Col. 1:18).

We teach that the formation of the Church, the Body of Christ, began on the day of Pentecost (Acts 2:1–21, 38–47) and will be completed at the moment of the rapture of the Church shortly before the Second Coming of Christ (1 Cor. 15:51–52; 1 Thess. 4:13–18).

We teach that the Church is a unique spiritual organism, created by Christ, consisting of all born-again believers in our age (Eph. 2:11–22; Eph. 3:1–6). The Church is distinct from Israel (1 Cor. 10:32); it is a mystery that was not revealed until this age (Eph. 3:1–6; Eph. 5:32).

We teach that the New Testament clearly and definitely speaks of the formation and continued existence of local churches (Acts 14:23, 27; Acts 20:17, 28; Gal. 1:2; Phil. 1:1; 1 Thess. 1:1; 2 Thess. 1:1), and that members of one spiritual Body are called to unite in local communities (1 Cor. 11:18–20; Heb. 10:25).

We teach that the supreme authority in the church belongs only to Christ (1 Cor. 11:3; Eph. 1:22; Col. 1:18), and that church leadership, gifts, order, discipline, and worship are established by His authority, as indicated in Scripture. The ministers appointed according to the Bible, subordinate to Christ and responsible for the community, are elders (they are also called bishops, pastors, and pastor-teachers; (Acts 20:28; Eph. 4:11)) and deacons. Both must meet biblical requirements (1 Pet. 5:1–5; 1 Tim. 3:1–13; Titus 1:5–9).

We teach that these ministers lead as servants of Christ (1 Tim. 5:17–22) and possess His authority in leading the church. The community must submit to its leaders (Heb. 13:7, 17). The biblical description of church order also implies collegial leadership (Acts 20:17; 1 Pet. 5:1–2).

We teach about the importance of discipleship (Matt. 28:19–20; 2 Tim. 2:2), about the mutual accountability of all believers to one another (Matt. 18:5–14), and also about the necessity of church discipline for sinning members of the church according to the requirements of Scripture (Matt. 18:15–22; Acts 5:1–11; 1 Cor. 5:1–13; 2 Thess. 3:6–15; 1 Tim. 1:19–20; Titus 1:10–16).

We teach about the autonomy of the local church, free from any external authority or control, with the right to self-governance and freedom from interference by any hierarchy of individuals or organizations (Titus 1:5). We teach that the cooperation of true churches for preaching and spreading the faith is in accordance with Scripture. However, each local church, through its elders, their interpretation and application of Scripture, must be the sole judge of the degree and methods of this cooperation. The elders must also decide all other matters related to membership, rules, discipline, charity, and governance (Acts 15:19–31; Acts 20:28; 1 Pet. 5:1–4; 1 Cor. 5:4–7, 13).

We teach that the purpose of the Church is to glorify God (Eph. 3:21), edifying itself in the faith (Eph. 4:13–16), preaching the Word (2 Tim. 2:2, 15; 2 Tim. 3:16–17), remaining in fellowship (Acts 2:47; 1 John 1:3), administering baptism and communion (Luke 22:19; Acts 2:38–42), and proclaiming and spreading the Gospel throughout the world (Matt. 28:19; Acts 1:8; Acts 2:42).

We teach that all saints are called to the work of ministry (1 Cor. 15:58; Eph. 4:12; Rev. 22:12).

We teach that the church must act together with God as He accomplishes His purposes in the world. For this, God gives the church spiritual gifts. He gives people chosen to equip the saints for the work of ministry (Eph. 4:7–12); and He also gives unique spiritual abilities to each member of the Body of Christ (1 Pet. 4:10–11; Rom. 12:5–8; 1 Cor. 12:4–31).

We teach that two kinds of gifts were given to the early church: miraculous gifts of divine revelation and healing given during the apostolic age to confirm the preaching of the apostles (Heb. 2:3–4; 2 Cor. 12:12); and also ministry gifts, which were given to believers for edifying one another. With the completion of the New Testament canon, Scripture becomes the sole measure of the authenticity of human claims, and confirming gifts of a miraculous nature are no longer needed to validate preaching (1 Cor. 13:8–12). Miraculous gifts can be counterfeited by Satan and lead true believers astray (1 Cor. 13:13; 1 Cor. 14:1–12; Rev. 13:13–14). The only gifts operating today are those not connected with revelation, given for edification (Rom. 12:6–8). We teach that no one today possesses the gift of healing, but God hears and answers prayers.

We teach that two ordinances were commanded to the local church: baptism and the Lord's Supper (Acts 2:38–42). Christian water baptism by immersion (Acts 8:36–39) is a solemn testimony of the believer's faith in the crucified, buried, and risen Savior, of union with Him in death to sin and in resurrection to new life (Rom. 6:1–11). Baptism is also a sign of fellowship with the visible Body of Christ and belonging to it (Acts 2:41–42).

We teach that the Lord's Supper is a remembrance and proclamation of the death of Christ until His Coming, and that one must always examine oneself before partaking (1 Cor. 11:28–32). We also teach that although the elements of communion only point to the flesh and blood of Christ, nevertheless, participation in the Lord's Supper is truly fellowship with the risen Christ, who lives in every believer and is thus present among His people (1 Cor. 10:16).

Holy Angels.

We teach that angels are created beings, and therefore they must not be worshipped. Although angels are creations of a higher order compared to man, they were created to serve and worship God (Luke 2:9–14; Heb. 1:6–7, 14; Heb. 2:6–7; Rev. 5:11–14; Rev. 19:10; Rev. 22:9).

Fallen Angels.

We teach that Satan is a created angel and the originator of sin. He brought God's judgment upon himself when he rebelled against his Creator, drew after him a multitude of angels who fell with him (Matt. 25:41; Rev. 12:1–14), and led humanity into sin by tempting Eve (Gen. 3:1–15).

We teach that Satan is an open enemy of God and man (Is. 14:13–14; Matt. 4:1–11; Rev. 12:9–10), the prince of this world, who was defeated through the death and resurrection of Jesus Christ (Rom. 16:20); he will be subjected to eternal punishment in the lake of fire (Is. 14:12–17; Ezek. 28:11–19; Matt. 25:41; Rev. 20:10).

Death.

We teach that physical death does not result in the loss of immaterial consciousness (Rev. 6:9–11), that the souls of redeemed people immediately enter the presence of Christ (Luke 23:43; 2 Cor. 5:8; Phil. 1:23), that a separation of soul and body occurs (Phil. 1:21–24), and that for the redeemed this separation will continue until the rapture of the Church (1 Thess. 4:13–17), with which the first resurrection will begin (Rev. 20:4–6), when our soul and body will be reunited to be forever in glory with our Lord (1 Cor. 15:35–44, 50–54; Phil. 3:21). Until that time, the souls of people redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Cor. 5:8).

We teach that there will be a bodily resurrection of all people: the saved — to eternal life (John 6:39; Rom. 8:10–11, 19–23; 2 Cor. 4:14), and the unsaved — to judgment and eternal punishment (Dan. 12:2; John 5:29; Rev. 20:13–15).

We teach that the souls of unsaved people after death undergo punishment until the time of the second resurrection (Luke 16:19–26; Rev. 20:13–15), when the soul will be reunited with the resurrected body (John 5:28–29). After this they will stand before the Great White Throne for judgment (Rev. 20:11–15), will be cast into hell, the lake of fire (Matt. 25:41–46), and will be forever separated from life with God (Dan. 12:2; Matt. 25:41–46; 2 Thess. 1:7–9).

Rapture of the Church.

We teach that the Lord Jesus Christ will personally and bodily return to take His Church from the earth (John 14:1–3; 1 Cor. 15:51–53; 1 Thess. 4:15–18; 1 Thess. 5:1–11), and that between this event and His return in glory with the saints He will give believers rewards according to their deeds (1 Cor. 3:11–15; 2 Cor. 5:10).

Tribulation Period.

We teach that immediately after the Rapture of the Church from the earth (John 14:1–3; 1 Thess. 4:13–18) the righteous judgment of God and His punishments will be poured out upon the unbelieving world (Jer. 30:7; Dan. 9:27; Dan. 12:1; 2 Thess. 2:7–12; Rev. 16:1–21), and these punishments will reach their culmination at the return of Christ to the earth in glory (Matt. 24:27–31; Matt. 25:31–46; 2 Thess. 2:7–12). After the end of the tribulation, at the time of Christ's return to the earth, the Old Testament saints and the saints of the tribulation period will be resurrected, and the living will be judged (Dan. 12:2–3; Rev. 20:4–6). This period corresponds to the seventieth week of Daniel's prophecy (Dan. 9:24–27; Matt. 24:15–31; Matt. 25:31–46).

Second Coming and Millennial Kingdom.

We teach that after the tribulation period Christ will come to the earth to occupy the throne of David (Matt. 25:31; Luke 1:32–33; Acts 1:10–11; Acts 2:29–30) and establish His Millennial Messianic Kingdom on the earth (Rev. 20:1–7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezek. 37:21–28; Dan. 7:17–22; Rev. 19:11–16). The Kingdom will be preceded by Christ's victory over the antichrist and the false prophet and the removal of Satan from the world (Dan. 7:17–27; Rev. 20:1–6).

We teach that the Kingdom will be the fulfillment of God's promise to Israel (Is. 65:17–25; Ezek. 37:21–28; Zech. 8:1–17) of its restoration on the earth, which Israel lost through its disobedience (Deut. 28:15–68). The result of disobedience was the temporary rejection of Israel (Matt. 21:43; Rom. 11:1–26), however Israel will be awakened through repentance to enter the Land of blessing (Jer. 31:31–34; Ezek. 36:22–32; Rom. 11:25–29).

We teach that this time of our Lord's reign will be characterized by harmony, justice, peace, righteousness, and longevity (Is. 11:1–16; Is. 65:17–25; Ezek. 36:33–38) and will end at the moment of Satan's release from the prison (Rev. 20:7).

Judgment of the Lost.

We teach that after the release of Satan at the end of Christ's Millennial Kingdom (Rev. 20:7) Satan will deceive the nations of the earth and gather them for battle against the saints and the beloved city; at that time Satan and his army will be consumed by fire from heaven (Rev. 20:9). After this Satan will be cast into the lake of fire and brimstone (Matt. 25:41; Rev. 20:10), and Christ, who is the Judge of all people (John 5:22), will raise and judge the great and the small at the judgment of the Great White Throne.

We teach that this resurrection of unsaved deceased people for judgment will be a physical resurrection, after which, having received their sentence (John 5:28–29), they will be consigned to eternal punishment in the lake of fire (Matt. 25:41; Rev. 20:11–15).

Eternity.

We teach that after the end of the Millennial Kingdom, the temporary release of Satan, and the punishment of unbelievers (2 Thess. 1:9; Rev. 20:7–15) the saved will enter a state of eternal glory with God, after which the elements of this earth will be destroyed (2 Pet. 3:10), and a new earth will be formed, on which righteousness will dwell (Eph. 5:5; Rev. 20:15; Rev. 21:1–27; Rev. 22:1–21). After this the Heavenly City will descend from heaven (Rev. 21:2) and will become the dwelling place of the saints, where they will rejoice in eternal fellowship with God and with one another (John 17:3; Rev. 21:1–27; Rev. 22:1–21). Our Lord Jesus Christ, having fulfilled His redemptive mission, will deliver the Kingdom to God the Father (1 Cor. 15:23–28), so that in all things the Triune God may reign forever and ever (1 Cor. 15:28).