Beliefs

1. The Scriptures

A. The Inspiration of Scripture

Every word of Scripture is inspired by God. The Holy Spirit produced the Scriptures by inspiring and working through prophets, apostles, and other chosen men, utilizing their distinct personalities, backgrounds, and vocabularies to accomplish His purposes. The resulting text is the Word of God expressed through human language. Because its origin is divine, Scripture is living, powerful, and enduring. The Scriptures were given to testify of Jesus Christ, to reveal the truth that leads to salvation, to provide instruction, discipline, and correction, and to train believers in righteous living.

Exod. 24:4; 2 Sam. 23:2; Psa. 19:7–9; 119:89–91; Isa. 40:8; 55:10–11; Jer. 1:9; 23:28–29; Dan. 9:2; Matt. 22:31–32; Luke 24:27, 44; John 5:39; 10:35; 17:17; Acts 1:16; 28:25; Rom. 15:4; 1 Cor. 2:12–13; 1 Thess. 2:13; 2 Tim. 3:15–17; Heb. 1:1–2; 4:12; Jas. 1:18; 1 Pet. 1:23–25; 2 Pet. 1:20–21.

B. The Inerrancy of Scripture

The inerrancy of Scripture necessarily follows from its divine inspiration. Since God is the Author of Scripture, attributing error to the Scriptures would imply error in God Himself. The original manuscripts, as recorded by human writers under the guidance of the Holy Spirit, are entirely true and trustworthy, free from all error. Therefore, inerrancy encompasses every statement Scripture affirms—with Scripture imparting absolute truth in all its theological, moral, historical, and empirical claims. When interpreted in context, the Scriptures are coherent, consistent, and correct. Apparent errors or contradictions are attributable to human limitations in transcription, translation, or interpretation.

Num. 23:19; Deut. 32:4; 2 Sam. 7:28; Psa. 12:6; 18:30; 19:7–9; 119:89, 140, 160; Prov. 30:5; Isa. 40:8; 55:10–11; Matt. 5:18; John 10:35; 17:17; Rom. 3:4; 2 Tim. 3:16; Titus 1:2; Heb. 6:18; 2 Pet. 1:20–21; Rev. 21:5.

C. The Authority of Scripture

As the inspired and inerrant Word of God, Scripture possesses absolute and final authority over all matters of faith and practice. No human tradition, philosophy, or decree can equal or surpass its authority. As God’s written revelation of Himself and His will, the Scriptures were given to be understood and obeyed. Obedience to Scripture constitutes obedience to God. Accordingly, all truth claims, moral judgments, personal opinions, and spiritual experiences must be evaluated in light of Scripture. The authority of Scripture is independent of human approval and remains as unchanging as the God from Whom it originates.

Deut. 4:2; 8:3; 12:32; Josh. 1:7–8; 1 Sam. 15:22; Psa. 19:7–8; 119:9, 89, 105, 128, 160; Prov. 30:5–6; Isa. 8:20; 40:8; Jer. 23:28–29; Matt. 4:4; 5:18–19; 7:24–25; 15:3; Mark 7:8; Luke 16:17; John 8:31–32; 12:48–49; 17:17; Acts 17:11; Rom. 3:4; 1 Cor. 4:6; 2 Cor. 10:5; Col. 2:8; 2 Tim. 3:16–17; Heb. 4:12; Jas. 1:22; 2 Pet. 1:19; 3:16; Rev. 22:18–19.

D. The Reliability of Scripture

Through divine providence, God has faithfully preserved His Word so that contemporary editions of Scripture substantially reflect both the words and meanings of the original texts. Numerous ancient manuscripts, translations, lectionaries, and quotations attest to the reliable preservation of Scripture throughout history. Although no individual copy or translation is entirely free from variants, these differences do not alter or obscure any essential doctrine or commandment. By comparing the available copies and variants, the original text can be reliably reconstructed, assuring us that present-day Bibles are the authentic, preserved Word of God.

Psa. 12:6–7; 119:89, 152, 160; Isa. 40:8; 55:10–11; Matt. 5:18; 24:35; John 10:35; 17:17; Rom. 15:4; 1 Pet. 1:23–25; 2 Pet. 3:15–16.

E. The Sufficiency of Scripture

The Scriptures disclose all truth necessary for salvation and instruction in godly living. As they provide the whole counsel of God, nothing requires addition, alteration, or removal. Human traditions, mystical experiences, and alleged new revelations must be rejected if they contradict or exceed the teachings of Scripture. Any source of spiritual or doctrinal guidance that is not grounded in biblical teaching lacks the authority to bind the believer’s conscience.

Deut. 4:2; 12:32; Psa. 19:7–8; 119:89, 128, 160; Prov. 30:5–6; Isa. 8:20; 55:10–11; Matt. 4:4; 7:15–16; 15:3; John 17:17; Acts 17:11; 20:27; Rom. 15:4; 1 Cor. 4:6; Gal. 1:8–9; Col. 2:8; 2 Tim. 3:15–17; Heb. 1:1–2; Jas. 1:22; 2 Pet. 1:3–4, 19–21; Jude 3; Rev. 22:18–19.

F. The Illumination of Scripture

The Holy Spirit, Who inspired the Scriptures, also illuminates them, enabling believers to understand and apply their teachings. This illumination does not introduce new revelation but allows readers to recognize the truth already revealed. Regardless of personal effort, readers cannot properly understand, interpret, or apply Scripture without the presence and guidance of the Holy Spirit. Therefore, believers should not rely on the teaching or interpretation of nonbelievers, who lack the indwelling of the Holy Spirit. The Spirit works through our diligent study to provide us insight, so that our reliance on Him does not justify neglecting faithful engagement with Scripture.

Neh. 8:8; Psa. 119:18, 130; Prov. 2:6; Isa. 11:2; Dan. 2:21–22; Matt. 11:25; 13:11; Luke 24:45; John 6:45; 14:26; 16:13–14; Acts 16:14; 26:18; Rom. 8:14; 1 Cor. 2:10–14; 2 Cor. 3:14–16; Eph. 1:17–18; Col. 1:9; 2 Tim. 2:7; Heb. 5:11–14; Jas. 1:5; 1 John 2:20, 27.

G. The Interpretation of Scripture

The believer’s goal in interpretation is to discern the message the Spirit conveyed through the writer to the original audience, considering the historical, grammatical, and literary context. Only after identifying this message can an appropriate and faithful application be made in the present context. While some passages are more challenging, the unified and consistent witness of Scripture requires that we interpret complex or obscure passages in light of clearer ones. Christian wisdom recorded in creeds, confessions, and other historical and theological sources can aid interpretation, but it must never be allowed to supersede or contradict Scripture. Careful, contextual interpretation of the Scriptures is essential for correct doctrine and application in the life of the believer.

Deut. 29:29; Neh. 8:8; Psa. 119:130; Prov. 2:3–5; Isa. 28:9–10; Matt. 22:29; Luke 24:27, 45; John 16:13; Acts 17:11; Rom. 15:4; 1 Cor. 2:12–13; 2 Tim. 2:15; 3:16–17; Heb. 5:12–14; 2 Pet. 1:20–21; 3:16.

H. The Canon of Scripture

The canon of Scripture is the list of authoritative books recognized—not chosen—as the Word of God by the ancient church. The canon contains sixty-six books: thirty-nine in the Old Testament and twenty-seven in the New Testament. The canon has remained complete and closed since the conclusion of the apostolic age. The Holy Spirit, Who inspired the Scriptures, also guided the church in discerning and receiving these books. Canonical texts are self-authenticating; they demonstrate their divine origin through prophetic and apostolic authority, doctrinal consistency, and a unified testimony to Jesus Christ. The books’ inclusion is based on their divine origin, not on the ecclesiastical authority of those who recognized them. Ancient books excluded from the canon lack prophetic or apostolic authority, doctrinal consistency, or both. While some such works may provide useful information to the extent that they are consistent with Scripture, they are to be regarded as human works and must not be accorded authority equal to inspired Scripture.

Exod. 24:4; Deut. 31:24–26; Josh. 24:26; 1 Sam. 10:25; 2 Kgs. 22:8, 11; Psa. 19:7–9; Isa. 8:20; Jer. 30:2; Dan. 9:2; Zech. 7:12; Matt. 5:17–18; 12:40–41; 19:4–5; 22:43–45; Luke 4:17–21; 11:50–51; 24:44; John 5:46–47; 10:34–35; 14:26; 16:13; Acts 1:16; 17:2–3; 1 Cor. 14:37; Eph. 2:20; 1 Thess. 2:13; 1 Tim. 5:18; 2 Pet. 1:20–21; 3:15–16; Jude 3; Rev. 22:18–19.

I. The Translation of Scripture

God inspired the writers of Scripture to use the common languages of their audiences—Hebrew, Aramaic, and Greek—so that His revelation of Himself and His will would be accessible. The production of faithful translations today continues to extend Scripture’s accessibility so that people from every nation, tribe, and language can know God and His will. Although no translation is flawless, God’s truth transcends human limitations and has been preserved across languages and generations. Every believer should have access to Scripture in a familiar language to facilitate comprehension, memorization, and proclamation.

Deut. 30:11–14; Psa. 19:3–4; 96:3; 119:130; Isa. 28:11–12; 45:22–23; 55:10–11; Matt. 28:19–20; Mark 13:10; Luke 24:47; Acts 2:6–8, 11; 17:26–27; Rom. 10:14–17; 1 Cor. 14:9, 19; Col. 3:16; Rev. 7:9–10.

2. God

A. The Existence of God

There is only one true and living God, Yahweh, the God of Abraham, Isaac, and Jacob, the Almighty Maker of Heaven and Earth. All other gods are products of human imagination. God has disclosed His existence to humanity through the light of creation, the light of conscience, and the light of Christ. Creation attests to His eternal power and divine nature, conscience affirms His immutable moral law, and Christ manifests His nature and redemptive purpose. To acknowledge and revere Him as God marks “the beginning of wisdom.”¹Psa. 111:10; Prov. 9:10, NASB.

Gen. 1:1; 14:18–22; Exod. 3:14–15; 20:2–3; Deut. 4:35; 6:4; Josh. 24:14–15; 2 Sam. 7:22; 1 Kgs. 8:23; Neh. 9:6; Job 12:7–10; 38:4–7; Psa. 14:1; 19:1–4; 33:6, 9; 86:8–10; 95:3–6; 111:10; Prov. 1:7; 9:10; Ecc. 3:11; Isa. 40:25–26; 42:8; 44:6; 45:5–7, 18; Jer. 10:10–12; Dan. 2:20–22; Mic. 6:8; Matt. 22:37–38; John 1:18; 14:9; Acts 14:15–17; 17:23–27; Rom. 1:18–20; 2:14–15; 1 Cor. 8:4–6; Col. 1:15–17; Heb. 1:1–3; 11:6; Rev. 4:11.

B. The Knowability of God

The infinite God surpasses complete human comprehension, yet He has graciously chosen to reveal details about Himself that we would not otherwise observe. Although sin and the limitations of human intellect prevent man from understanding the full extent of His greatness and glory, God provides sufficient light for humanity to know, worship, and obey Him. General revelation of God comes through creation and conscience. Through it, He discloses His existence, power, and holiness, leaving all men with “the Law written in their hearts”²Rom. 2:14, NASB. and declaring us to be “without excuse.”³Rom. 1:20, NASB. Special revelation of God comes through Christ and the Scriptures. Through it, He discloses His nature, will, and redemptive plan “to purify for Himself a people for His own possession.”⁴Titus 2:15, NASB. God’s self-revelation offers man the opportunity to know Him personally, relationally, experientially, and redemptively. To know God in this manner is the ultimate privilege, and to glorify and enjoy Him as a result is “the chief end of man.”⁵The Westminster Shorter Catechism.

Deut. 29:29; Job 11:7–9; 36:26; Psa. 8:3–4; 19:1–2; 97:6; 145:3; Prov. 1:7; 9:10; Ecc. 3:11; Isa. 40:28; 55:8–9; Hab. 2:14; Matt. 11:27; John 1:14, 18; 14:6–9; 17:3; Acts 14:16–17; 17:26–27; Rom. 1:19–20; 2:14–15; 1 Cor. 2:9–10; Col. 1:15–20; Titus 2:15; Heb. 1:1–3; 11:6; 2 Pet. 1:3–4; Rev. 4:11.

C. The Aseity of God

God is an intelligent and personal Being, perfect, uncreated, eternal, self-existing, self-sufficient, and infinite. He is the uncaused Cause of the Universe, creating space, time, energy, and matter from nothing by His Word. God “has life in Himself”⁶John 5:26, NASB. and is the Source of all life. All things “live, move, and exist”⁷Acts 17:28, NASB. by Him, but He depends on nothing external for existence or power. Consequently, nothing in creation can thwart His purposes or prevent the fulfillment of His promises.

Gen. 1:1; 2:7; Exod. 3:14; Deut. 32:39; 1 Sam. 2:2; 2 Sam. 22:31–32; Job 11:7–9; 33:4; Psa. 36:9; 90:1–2; 102:25–27; 115:3; Prov. 16:4; Isa. 40:28; 45:12; 46:9–10; Jer. 32:17; John 1:1–3; 5:26; Acts 17:24–25, 28; Rom. 11:36; Col. 1:16–17; Heb. 1:2–3; 11:3; Rev. 4:11.

D. The Greatness of God

As Creator, Sustainer, and sovereign Ruler of the Universe, God’s greatness is unrivaled, His power is limitless, and His glory is undiminished. He is unchanging in His perfections: infinitely good, gracious, faithful, holy, just, loving, merciful, righteous, true, and wise. God is omnipotent—unlimited by anything external and able to do anything that is consistent with His nature, character, and will. He is omniscient—possessing perfect knowledge of all things past, present, and future, including the free choices of His creatures. God is omnipresent—unconstrained by the physical world and able to oversee all things in His providential care. Because of His nature, God deserves wholehearted love, unwavering trust, and joyful obedience. He alone is worthy of worship, and all other objects of worship are empty counterfeits.

Exod. 15:11; Deut. 32:3–4; 1 Chr. 29:11–12; Neh. 9:6; Psa. 18:30; 33:4–5; 90:2; 95:3–6; 100:5; 139:1–4, 7–10; 145:3, 8–9, 17; Prov. 15:3; 21:30; Isa. 6:3; 40:25–26, 28–31; 46:9–10; Jer. 10:6–7, 10, 12; Dan. 4:34–35; Mal. 3:6; Matt. 5:48; 22:37; John 4:24; 17:3; Acts 17:24–25; Rom. 11:33–36; 1 Cor. 8:4–6; Eph. 1:11; Phil. 2:10–11; Col. 1:16–17; 1 Tim. 1:17; Heb. 1:3; Jas. 1:17; 1 John 4:8; Rev. 4:8, 11.

E. The Trinity of God

The one true God exists as three coequal and coeternal Persons: Father, Son, and Holy Spirit. God the Father is the sovereign Ruler of the Universe, Who cares for His creation, intervenes in human history according to His gracious purposes, and relates as a loving Father to all who come through Jesus Christ. God the Son, Jesus Christ, is the uncreated, eternal Son, begotten of the Father, Who came to fulfill the Father’s promises as Israel’s Messiah and humanity’s Savior. God the Holy Spirit is an intelligent, personal Being, proceeding from the Father and sent by the Son, Who is present and active within and among God’s people today. Each Person is fully and truly God, sharing the same divine essence while remaining distinct in personhood. The Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. Nevertheless, these three Persons are one God, equal in every divine perfection and worthy of the same honor. The relationship of three Persons sharing one divine essence, though mysterious, does not constitute a logical contradiction.

Gen. 1:26; 3:22; Deut. 6:4; Psa. 2:7; 45:6–7; 110:1; Isa. 6:8; 9:6; 48:16; 63:9–10; Matt. 3:16–17; 28:19; Mark 1:9–11; Luke 1:35; John 1:1–3, 14; 5:18; 8:58; 10:30; 14:16–17, 26; 15:26; 16:13–15; Acts 5:3–4; Rom. 8:9–11; 1 Cor. 2:10–11; 8:6; 2 Cor. 13:14; Eph. 1:3–14; 4:4–6; Phil. 2:5–7; Col. 1:15–17, 19; Heb. 1:1–3, 8–10; 1 Pet. 1:2; 1 John 5:7; Jude 20–21; Rev. 1:4–6.

3. Jesus Christ

A. The Nature and Incarnation of Christ

Jesus Christ is “the only-begotten Son of God,”⁸The Niceno-Constantinopolitan Creed. eternal and uncreated. His sonship does not imply inferiority but equality, showing that He is “of one substance with the Father.”⁹The Niceno-Constantinopolitan Creed. Being truly God, He possesses every divine perfection of the Father and is worthy of the same worship and obedience. From eternity past, He existed with the Father in glory and participated in the work of creation. Because He “did not regard equality with God a thing to be grasped,”¹⁰Phil. 2:6, NASB. Jesus voluntarily left Heaven, set aside His rightful glory, humbled Himself, and came to Earth “for us and our salvation.”¹¹The Niceno-Constantinopolitan Creed. In the Incarnation, Jesus assumed a sinless human nature, becoming truly human without ceasing to be truly God. He was miraculously “conceived by the Holy Spirit and born of the virgin Mary.”¹²The Apostles’ Creed. This union resulted in one indivisible Person with two distinct natures—divine and human—united without confusion, mixture, or division. In Him, “the Word became flesh, and dwelt among us,”¹³John 1:14, NASB. as the “image of the invisible God.”¹⁴Col. 1:15, NASB. He is, therefore, “the exact representation”¹⁵Heb. 1:3, NASB. of the Father’s nature, in Whom “all the fullness of Deity dwells in bodily form.”¹⁶Col. 2:9, NASB.

Psa. 2:7; 110:1; Isa. 7:14; 9:6; Mic. 5:2; Matt. 1:18–23; 16:16; Luke 1:30–35; 2:10–11; John 1:1–3, 14; 5:18; 8:58; 10:30; 17:5; Acts 2:22–24; Rom. 8:3; 9:5; 1 Cor. 8:6; 15:47; 2 Cor. 8:9; Gal. 4:4–5; Phil. 2:5–8; Col. 1:15–17; 2:9; 1 Tim. 3:16; Heb. 1:1–3, 8–10; Heb. 2:14, 17; 1 John 4:2, 14–15; Rev. 1:17–18.

B. The Sacrificial Death of Christ

Jesus Christ “came into the world to save sinners”¹⁷1 Tim. 1:15, NASB. through His substitutionary death on the cross. He lived in complete obedience to the Father, was born without a sin nature, and did not sin. Because of His perfect sinlessness, Jesus was the only sufficient sacrifice for man’s sin—the spotless Lamb of God offered on behalf of humanity. He “suffered under of Pontius Pilate”¹⁸The Apostles’ Creed. and was crucified, willingly surrendering His life in accordance with “the predetermined plan and foreknowledge of God.”¹⁹Acts 2:23, NASB. Jesus shed His blood and died on the cross as the sole acceptable substitute for sinners, bearing God’s wrath against sin, satisfying God’s justice fully, paying the penalty for sin, and securing our forgiveness and reconciliation with the Father. This sacrifice represents the ultimate demonstration of God’s love for sinners and constitutes the only sufficient basis for salvation. Jesus completed the work of atonement through His death on the cross, with no further suffering required to pay for man’s sin.

Isa. 53:4–6, 10–12; Matt. 1:21; 20:28; 26:28; 27:24–26; Mark 10:45; 15:33–39; Luke 22:19–20; 23:33–46; John 1:29; 10:17–18; 12:27–33; 19:30, 34–37; Acts 2:23; 4:27–28; 10:39–43; Rom. 3:23–26; 5:6–8, 18–19; 8:3–4; 1 Cor. 5:7; 15:3; 2 Cor. 5:21; Gal. 1:3–4; 3:13; Eph. 1:7; 2:13–16; Phil. 2:8; Col. 1:19–22; 2:13–14; 1 Thess. 5:9–10; 1 Tim. 1:15; 2:5–6; Heb. 2:9; 4:15; 7:26–27; 9:11–14, 22, 26, 28; 10:10–14; 1 Pet. 1:18–19; 2:22–24; 3:18; 1 John 2:1–2; 4:9–10; Rev. 5:9; 13:8.

C. The Resurrection of Christ

On the third day, Jesus Christ rose from the dead, triumphing over sin, death, and the powers of darkness. The empty tomb, eyewitness testimony from both followers and skeptics, and the subsequent proclamation of the Gospel at significant personal cost all attest to the reality of His resurrection. This event was not spiritual, symbolic, or metaphorical; it was a genuine historical occurrence in which God the Son literally, physically, and personally rose from the dead. The resurrection of Christ fulfilled the Scriptures, provided definitive evidence of His deity, validated His message, confirmed the atoning efficacy of His sacrifice, secured justification for believers, and established a firm foundation for our future hope.

Psa. 16:10; 110:1; Isa. 25:8; 53:10–11; Hos. 6:2; Matt. 12:40; 16:21; 28:5–7; Mark 8:31; 9:31; 16:6–7; Luke 9:22; 24:36–39, 44–46; John 2:19–21; 10:17–18; 11:25–26; 20:27–29; Acts 2:23–24, 31–32; 3:15; 4:10–12; 10:40–41; 13:30–37; 17:30–31; Rom. 1:3–4; 4:24–25; 6:9–10; 8:11; 1 Cor. 15:3–8, 14–17, 20–22; 2 Cor. 4:14; Phil. 2:8–11; Col. 2:12–15; 1 Thess. 1:9–10; 2 Tim. 2:8; Heb. 2:14–15; 1 Pet. 1:3; 3:21–22; Rev. 1:17–18.

D. The Ascension and Return of Christ

Forty days after His resurrection, Jesus ascended bodily into Heaven, where He occupies a position of honor, “seated at the right hand of God the Father.”²⁰The Apostles’ Creed. In this role, He intercedes for us as the great High Priest and the “one mediator also between God and men.”²¹1 Tim. 2:5, NASB. At a time determined by the Father, Jesus will return personally, visibly, powerfully, and gloriously to Earth “to judge the living and the dead”²²2 Tim. 4:1; 1 Pet. 4:5, NASB. See also the Apostles’ Creed. and “to rule all the nations with a rod of iron.”²³Rev. 12:5, NASB.

Psa. 2:7–9; 110:1; Dan. 7:13–14; Matt. 24:30–31; 25:31–32; 26:64; Mark 13:26–27; 16:19; Luke 21:27; 24:50–51; John 14:2–3; Acts 1:9–11; 2:33–36; 3:20–21; 10:42; Rom. 8:34; 14:9–12; 1 Cor. 15:23–28; Eph. 1:20–22; Phil. 2:9–11; Col. 3:1; 1 Thess. 4:16–17; 2 Thess. 1:7–10; 1 Tim. 2:5; 6:14–15; 2 Tim. 4:1; Titus 2:13–14; Heb. 1:3; 4:14–16; 7:24–25; 9:24, 28; 10:12–13; 1 Pet. 3:21–22; 4:5; 2 Pet. 3:10–13; Rev. 1:7; 11:15; 12:5; 19:11–16.

4. The Holy Spirit

The Holy Spirit is the third Person of the Trinity, a Person Who speaks, teaches, comforts, and convicts—not merely a force or influence. The Holy Spirit convicts individuals of “sin, righteousness, and judgment,”²⁴John 16:8, NASB. draws people to Jesus Christ for salvation, and produces new birth in believers. At the moment of conversion, the Holy Spirit permanently indwells believers, baptizes us into the Body of Christ, seals us to God, and assures us of our security in Jesus Christ. The Holy Spirit sets believers apart for God, sanctifies us, comforts us, enables effective prayer, bestows spiritual gifts necessary for service and the glorification of Jesus Christ, and empowers the global proclamation of the Gospel. The Holy Spirit inspired the Scriptures, continues to illuminate them, and keeps them before the attention of believers, enabling us to attain a fuller understanding of the truth. The Holy Spirit clarifies the will of the Father and enables believers to fulfill it, never acting as an agent of confusion or disorder. The Holy Spirit exalts Jesus Christ for the edification of the church, rather than drawing attention to Himself or to those through whom He works.

Gen. 1:2; Neh. 9:20; Job 33:4; Psa. 139:7–10; Isa. 11:2; 48:16; Joel 2:28–29; Matt. 3:16–17; John 3:5–8; 14:16–17, 26; 15:26; 16:7–8, 13–14; Acts 1:8; 2:1–4, 17–18; 5:3–4; 13:2, 4; Rom. 8:9–11, 14–16, 26–27; 1 Cor. 2:10–13; 3:16; 12:4–7, 11–13; 2 Cor. 1:21–22; Gal. 5:16–23; Eph. 1:13–14; 3:16–17; 4:30; 5:18–19; 1 Thess. 5:19–21; 2 Thess. 2:13; Titus 3:5–6; 2 Pet. 1:21; Rev. 22:17.

5. Creation

A. The Universe

God created the Universe and all that it contains for His own pleasure and glory. The world was not formed from preexistent matter, nor did it arise by random chance or natural necessity. Instead, in six literal days, God created all things, both visible and invisible, by the power of His Word. Every form of life bears the imprint of divine design, and the diversity of life results from the genetic potential instilled by God in each original kind of organism. The complexity of creation, from the largest galaxies to the smallest organisms, proclaims God’s glory and invites reverent wonder.

Gen. 1:1–31; Exod. 20:11; Neh. 9:6; Job 12:7–10; Psa. 19:1–4; 33:6–9; 104:24–25, 30; 148:1–5; Prov. 3:19–20; Isa. 40:26; 42:5; 45:12, 18; Jer. 10:12–13; John 1:1–3; Acts 14:15; 17:24–25; Rom. 1:19–20; 1 Cor. 8:6; Col. 1:16–17; Heb. 1:2–3; 11:3; Rev. 4:11.

B. Humanity and the Image of God

On the sixth day, God created humanity in His image, endowing human beings with inherent worth, moral responsibility, and the capacity for rational thought. Humans were created to walk in fellowship with God, glorifying and enjoying Him, and were given dominion over the rest of creation as its stewards. While humans possess physical bodies like other creatures, being made in God’s image, we also have invisible, immaterial, and immortal spirits. The image of God within us imparts to each person inviolable dignity and inestimable value.

Gen. 1:26–27; 2:7, 18, 21–23; 5:1–2; 9:6; Deut. 10:17–19; Job 32:8; Psa. 8:3–6; 100:3; Ecc. 7:29; 12:7; Isa. 43:6–7; Mic. 6:8; Matt. 10:29–31; 22:37–39; John 4:23–24; Acts 17:24–28; Rom. 2:14–15; 8:29; 1 Cor. 11:7; 15:45–49; 2 Cor. 3:18; Eph. 2:10; 4:24; Col. 3:9–10; Jas. 3:9; Rev. 4:11.

C. The Angels

God created an innumerable host of angels to glorify Him, carry out His will, and minister to His people. Angels are powerful spirit beings who fulfill God’s purposes without the limitations of physical bodies. As created servants of God, they are not His equals and should never be worshipped or prayed to as if they were. Although angels can appear in physical form, they remain distinct from humans, and humans do not become angels after death. While all angels were created good and holy, a portion—led by Satan—rebelled against God. These fallen angels were cast from Heaven and now oppose God’s will. Satan, the devil, is a real and personal being who acts as the adversary of God and the accuser of His people. Along with his demonic hosts, Satan seeks to deceive and tempt humanity, blinding people to the truth of the Gospel. Nevertheless, the power of every angel is limited by God’s sovereign will. Fallen angels await their inevitable defeat by Jesus Christ and final judgment in everlasting fire. Faithful angels remain loyal to the Lord, delighting to obey His will, worshipping continually before His throne, and rejoicing over every repentant sinner.

Gen. 3:1–5, 14–15; 6:1–4; Job 1:6–12; 2:1–7; 38:4–7; Psa. 34:7; 91:11–12; 103:20–21; 104:4; Isa. 6:2–3; 14:12–15; Ezek. 28:12–17; Dan. 7:10; 10:12–13, 20–21; Zech. 3:1–2; Matt. 4:1–11; 13:39, 41, 49; 18:10; 25:41; Luke 2:13–14; 8:30–33; 10:18; 15:10; John 8:44; Acts 5:19–20; 12:7–11; 2 Cor. 4:4; 11:14–15; Eph. 6:11–12; Col. 1:16; 2:18; 1 Thess. 4:16; Heb. 1:6–7, 14; 2:14–16; 1 Pet. 1:12; 5:8; 2 Pet. 2:4; Jude 6; Rev. 12:7–9; 20:1–3, 10.

6. Sin and Its Consequences

A. The Fall of Man

God created the first humans in a state of moral innocence to share unbroken fellowship with Him. Instead of maintaining this perfect fellowship with their Creator, the first man and woman yielded to Satan’s temptation and chose to rebel against God. Adam’s sin distorted the image of God within mankind, perverted man’s nature, and corrupted all of creation, introducing death, disease, and suffering into the world. Consequently, all people inherit from Adam a fallen nature that inclines us toward sin—Jesus Christ, “the seed of the woman,”²⁵The Philadelphia Confession of Faith. being the sole exception. As sinners by nature, individuals sin freely and willfully once we reach moral awareness. Although endowed with moral freedom, humanity alone is responsible for sin; God is not the author of evil or sin. The biblical account of the Fall is a genuine historical narrative that reveals the origin of evil and man’s need for redemption. The pervasive disorder and decay in creation attest to the reality of sin and man’s profound need for grace.

Gen. 2:16–17; 3:1–6, 7–13, 15–19; 6:5; 8:21; Psa. 14:2–3; 51:5; 53:1–3; Ecc. 7:29; Isa. 53:6; Jer. 17:9; Matt. 15:18–19; John 3:19–20; Rom. 3:10–12, 23; 5:12, 15–19; 6:23; 7:18; 8:20–22; 1 Cor. 15:21–22; 15:45–49; Eph. 2:1–3; Jas. 1:13–15; 1 John 1:8–10; 3:4; Rev. 12:9.

B. Man’s Sinful Condition

Sin is any action, word, thought, or attitude that violates God’s law and falls short of His perfect standard of righteousness. The moral law derives from God’s own holy nature so that sin is not merely a moral defect but also a personal offense against Him. Each sin is treason against an infinitely holy God, rejecting His authority and affronting His holiness. The presence of sin alienated mankind from God, enslaved us to corrupt desires, and made us subject to divine wrath. In our natural, unconverted state, we remain estranged from God, subject to His wrath, and incapable of reconciling ourselves to Him.

Gen. 2:16–17; 3:6–7, 17–19; 6:5; Exod. 34:6–7; Lev. 19:2; Psa. 14:2–3; 51:4–5; 130:3; Ecc. 7:20; Isa. 53:6; 59:2; Jer. 17:9; Hab. 1:13; Matt. 5:21–22, 27–28; 12:36–37; Mark 7:20–23; John 3:19–20; 8:34; Rom. 1:18–21, 24–25; 3:9–12, 23; 5:12; 6:16, 23; 7:18–20; 8:7–8; 1 Cor. 2:14; 2 Cor. 4:3–4; Eph. 2:1–3; 4:17–19; Col. 1:21; 2 Thess. 2:10–12; Titus 3:3–5; Jas. 1:14–15; 1 John 1:8, 10; 3:4; Rev. 21:8.

7. Salvation and Its Blessings

A. Offered by Grace Alone

Salvation is the gracious work of God by which sinners are rescued from the guilt and penalty of sin. “It is the gift of God,”²⁶Eph. 2:8, NASB. granted solely by divine grace, not by human merit. Grace is the unearned favor of God, freely given to undeserving sinners. This grace was secured through the substitutionary death of Jesus Christ, Who bore God’s wrath against sin on behalf of humanity. Salvation is not a cooperative effort between God and man but a divine gift, accomplished and applied entirely by God’s power from beginning to end. No amount of human effort could ever be sufficient to earn God’s favor. Grace alone saves the sinner, sustains the believer, and secures eternal redemption.

Exod. 34:6; Psa. 86:5; 103:8–12; Isa. 53:5–6; 55:1–3; Jonah 2:9; Matt. 1:21; John 1:12–13; 3:16–17; 6:37, 44; 14:6; Acts 4:12; 15:11; Rom. 3:23–24; 4:4–5; 5:8–9; 6:23; 11:6; 1 Cor. 1:30–31; 2 Cor. 5:18–19, 21; Gal. 2:16, 21; Eph. 1:7; 2:4–9; Phil. 3:8–9; Titus 2:11–14; 3:4–7; 2 Tim. 1:9; Heb. 9:12; 1 Pet. 1:18–19; 1 John 4:9–10; Rev. 1:5–6.

B. Received through Faith Alone

Salvation is received solely through faith in Jesus Christ and cannot be earned, enhanced, or maintained by human effort. Christ’s atoning death fully satisfied divine justice, rendering His saving work sufficient for all who repent and believe. Faith is not a meritorious work but the means by which grace is received by undeserving sinners.

Gen. 15:6; Isa. 45:22; Hab. 2:4; Matt. 21:32; Mark 1:15; Luke 18:13–14; John 1:12; 3:16–18, 36; 5:24; 6:28–29; 11:25–26; 20:31; Acts 4:12; 13:38–39; 15:9; 16:30–31; Rom. 1:16–17; 3:21–24, 28; 4:4–5; 5:1; 10:9–10, 13, 17; 1 Cor. 1:21; 15:1–2; Gal. 2:16; 3:11, 22, 26; Eph. 2:8–9; Phil. 3:8–9; Col. 2:12; Titus 3:5–7; Heb. 10:38–39; 11:1, 6; 1 Pet. 1:8–9; 1 John 5:11–12.

C. The New Birth

All people are born spiritually “dead in trespasses and sins,”²⁷Eph. 2:1, NASB. so that “unless one is born again he cannot see the kingdom of God.”²⁸John 3:3, NASB. This regeneration is the work of the Holy Spirit, Who imparts spiritual life, transforms the heart, and renews the will. Regeneration is not achieved through moral effort or religious observance but is entirely a supernatural act of divine grace. The new birth occurs when a sinner responds to the Gospel with “repentance toward God and faith in our Lord Jesus Christ.”²⁹Acts 20:21, NASB. When a person is born again, the old self is “crucified with Christ,”³⁰Gal. 2:20, NASB. and the believer becomes “a new creation.”³¹Gal. 6:15, NASB. Salvation is not possible without being born again through personal faith in Jesus Christ.

Deut. 30:6; Jer. 31:33–34; Ezek. 11:19–20; 36:25–27; John 1:12–13; 3:3–7; 5:24; 6:63; Acts 2:38; 16:14; 20:21; 26:18; Rom. 6:4–6; 8:9–11; 1 Cor. 2:14–15; 2 Cor. 4:6; 5:17; Gal. 2:20; 6:15; Eph. 2:1–5; 4:22–24; Col. 2:13; Titus 3:4–6; Jas. 1:18; 1 Pet. 1:3, 23; 1 John 3:9; 5:1, 4.

D. Faith and Repentance

Faith involves personally trusting in Jesus Christ as Lord and Savior on the basis of His death and resurrection and relying on Him alone for forgiveness and reconciliation with God. Repentance is a transformation of heart and mind toward God and sin, produced by the Holy Spirit. It leads individuals to turn from rebellion, detest sin, and receive by faith the mercy offered in Jesus Christ. Although repentance does not result in sinlessness, it produces godly sorrow and a transformed life. Faith and repentance are inseparable graces that together constitute true conversion. These graces persist throughout the Christian life as believers continually turn from sin and trust in God’s promises. This ongoing pattern of repentance and faith characterizes genuine discipleship and provides evidence of true salvation.

2 Chr. 7:14; Psa. 32:5; 51:10, 17; 34:18; Isa. 55:6–7; Ezek. 18:30–32; Joel 2:12–13; Matt. 3:1–2, 8; 4:17; Mark 1:14–15; Luke 5:31–32; 13:3, 5; 15:7, 10; 18:13–14; John 3:16–18, 36; 6:37, 40; Acts 2:37–38; 3:19; 11:18; 16:30–31; 20:20–21; 26:18, 20; Rom. 2:4; 10:9–10; 1 Cor. 15:1–2; 2 Cor. 5:17, 21; 7:9–10; Gal. 2:20; Eph. 2:8–9; Phil. 1:6; Col. 2:6–7; 1 Thess. 1:9–10; 2 Tim. 2:25–26; Heb. 6:1; Jas. 2:17, 26; 1 John 1:8–9; Rev. 3:19–20.

E. The Blessings of Salvation

The blessings of salvation include the forgiveness of sins, reconciliation with God, justification in Christ, deliverance from eternal condemnation, adoption into God’s family, and assurance of eternal life in God’s presence. These blessings begin at conversion, impact the believer’s daily life, and will be completed in glorification in the new creation. The riches of grace bestowed in salvation are immeasurable and eternal, secured by the power of God.

Psa. 32:1–2; 103:10–12; Isa. 1:18; 53:5–6; Jer. 31:33–34; Matt. 11:28–30; John 1:12; 3:16–18, 36; 5:24; 10:27–29; 14:2–3; Acts 10:43; Rom. 3:23–24; 4:7–8; 5:1–2, 8–11; 6:4, 22–23; 8:1–2, 15–17, 29–30, 38–39; 1 Cor. 1:30; 15:22–23; 2 Cor. 5:17–21; Gal. 2:20; 4:4–7; Eph. 1:3–7, 13–14; 2:4–7, 13, 19; Phil. 3:20–21; Col. 1:13–14, 21–22; Titus 3:4–7; Heb. 9:12, 15; 1 Pet. 1:3–5, 18–19; 1 John 3:1–2; 5:11–13; Rev. 21:3–4, 27.

(1) Justification

Justification is the gracious act of God by which sinners are declared righteous in His sight through faith in Christ alone. In justification, God pardons sin, removes guilt, and credits the perfect righteousness of Christ to the believer. This act, like every blessing of salvation, is a gracious gift of God received “by faith apart from works.”³²Rom. 3:28, NASB. Justification does not imply that God overlooks or ignores sin; instead, Jesus paid the penalty to satisfy divine justice so that sins are no longer held against the justified. Believers are completely and finally justified at the moment of conversion, resulting in permanent peace with God. The believer is not spared from every earthly effect of sin as a result of justification. Nevertheless, God removes the believer’s guilt and chooses to “remember their sins no more,”³³Heb. 8:12, NASB. so that “there is now no condemnation for those who are in Christ Jesus.”³⁴Rom. 8:1, NASB.

Gen. 15:6; Psa. 32:1–2; Isa. 53:5–6, 11; Hab. 2:4; Luke 18:13–14; John 3:16–18; 5:24; Acts 13:38–39; Rom. 3:20–24, 26, 28; 4:4–5, 7–8, 22–25; 5:1–2, 8–9, 16–19; 6:6–7, 23; 8:1, 30, 33–34; 1 Cor. 1:30–31; 2 Cor. 5:17, 21; Gal. 2:16, 20–21; 3:6–9, 11, 13–14, 24; Eph. 1:7; 2:8–9, 13–16; Phil. 3:8–9; Col. 2:13–14; Titus 3:4–7; Heb. 7:25; 8:12; 10:10, 14, 17–18; Jas. 2:17–18, 22, 24; 1 Pet. 2:24; 1 John 1:9; Rev. 1:5–6.

(2) Sanctification

Sanctification is the gracious work of the Holy Spirit by which believers are made holy, conformed to the image of Christ, and set apart for God’s service. Sanctification begins at conversion, when individuals are united with Christ and declared holy in Him. From that point until death, the Spirit works within believers, producing spiritual maturity through increasing conformity to Christ. This process is God’s will for every believer and part of His eternal plan to redeem a people for Himself. Although sanctification is entirely the work of God, believers are responsible for pursuing holiness actively through prayer, engagement with Scripture, and obedience. Sanctification is characterized by the believer’s willingness to struggle against sin instead of embracing it, trusting God to provide victory. While sinlessness is not achieved in this life, the Spirit continually renews believers until we are presented faultless before Christ.

Exod. 31:13; Lev. 20:7–8; Psa. 51:10; Ezek. 36:25–27; Matt. 5:48; John 15:1–5; 17:17–19; Acts 26:18; Rom. 6:6, 11–14, 19, 22; 8:5–6, 13, 29; 12:1–2; 1 Cor. 1:2, 30; 6:11, 19–20; 2 Cor. 3:17–18; Gal. 5:16–17, 22–25; Eph. 2:10; 4:22–24; 5:25–27; Phil. 2:12–13; Col. 1:9–10, 28–29; 1 Thess. 4:3–4, 7; 5:23–24; 2 Thess. 2:13; Heb. 10:10, 14; 12:10–11, 14; Jas. 1:2–4, 21–22; 1 Pet. 1:14–16, 22; 2 Pet. 1:3–8; 1 John 1:7–9; 3:2–3; Jude 24–25.

F. Divine Grace and Human Freedom

God does not desire “for any to perish”³⁵2 Pet. 3:9, NASB. and, in His patience, He provides the opportunity for “all men to be saved and to come to the knowledge of the truth.”³⁶1 Tim. 2:4, NASB. Jesus Christ “taste[d] death for everyone,”³⁷Heb. 2:9, NASB. offering Himself “as a ransom for all”³⁸1 Tim. 2:6, NASB. and making atonement available to all humanity. While the death of Jesus is sufficient for the salvation of all, its benefits are effective only for those who believe. The Gospel of Jesus Christ “is the power of God for salvation to everyone who believes,”³⁹Rom. 1:16, NASB. and through it, the Holy Spirit convicts, calls, and draws sinners to Jesus, enabling us to believe and be saved. This invitation is genuinely available to all who hear, and each of us is personally accountable for our response. Salvation is initiated by the Father, accomplished by Christ, applied by the Spirit, and received by faith alone, without coercion, boasting, or partiality. God does not irresistibly draw people or compel belief but offers salvation freely to all. Although some will reject this invitation, no one living is beyond God’s reach.

Isa. 45:22; 53:5–6, 11–12; Ezek. 18:23; 18:32; Jonah 4:11; Matt. 11:28–30; 22:1–10; 23:37; Mark 16:15–16; Luke 19:10; John 1:9, 12; 3:16–17; 5:40; 6:40; 12:32; Acts 10:34–35; 13:38–39, 46–48; 17:26–31; Rom. 1:16; 2:4, 11; 5:6, 8, 18; 10:9–13; 1 Cor. 15:3–4, 22; 2 Cor. 5:14–15, 18–20; Gal. 3:26–28; Eph. 2:8–9; 1 Tim. 2:3–6; 4:10; Titus 2:11; 3:4–7; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; Rev. 22:17.

G. Election and Predestination

Election is not an arbitrary selection of individuals but a gracious decision to save those who believe in His Son, in accordance with God’s redemptive purpose and foreknowledge. Predestination refers to the destiny that God has prepared for the elect: to be justified, sanctified, and glorified. While election identifies those whom God saves, predestination defines His purpose for us, namely, transformation and final glory. These doctrines reveal God’s will to redeem and glorify a people in union with Jesus Christ, completing our salvation and conforming us to His image. God’s redemptive plan is certain and unfailing, yet this certainty does not negate human responsibility or the genuine offer of salvation to all.

Deut. 7:6–8; 10:14–15; Isa. 42:1; 45:4; 46:9–10; Matt. 22:14; 24:22, 24, 31; Luke 10:20; John 6:37, 39–40; 10:27–29; 15:16; 17:2, 6, 9, 24; Acts 2:23; 13:48; 18:9–10; Rom. 8:28–30; 9:10–16, 22–24; 10:9–13; 11:5–6, 29, 33–36; 1 Cor. 1:26–31; Eph. 1:3–6, 9–11; 2:4–10; Phil. 1:6; 2:12–13; 1 Thess. 1:4–5; 2 Thess. 2:13–14; 2 Tim. 1:8–9; Heb. 2:10; 1 Pet. 1:1–5; 2 Pet. 1:10–11; 3:9; 1 John 4:9–10, 19; Rev. 13:8; 17:8.

H. Eternal Security

All who are genuinely born again are upheld by God’s power and remain eternally secure in Jesus Christ. To assure the believer of this security, Christ has sent the indwelling Holy Spirit, Who seals us and “testifies with our spirit that we are children of God.”⁴⁰Rom. 8:16, NASB. Salvation cannot be lost or forfeited, as it is grounded in the finished work of Christ and the faithfulness of God, not in human effort. If salvation could be lost, it would be impossible to regain, since no other sacrifice can atone for sin. Even when believers stumble and fall into sin due to weakness or neglect, the blood of Jesus remains sufficient to cover all sin, past, present, and future. Security in God’s grace does not justify disobedience, as habitual, unrepentant sin indicates an unconverted life. True believers persevere in faith, returning to Christ in repentance, demonstrating evidence of the Spirit’s ongoing work, and relying on God’s grace when falling short.

Deut. 33:27; Psa. 37:23–24, 28; 121:7–8; Isa. 46:3–4; Jer. 32:40; Matt. 18:12–14; 24:24; John 3:16–17, 36; 5:24; 6:37–40; 10:27–29; 17:11–12, 24; Rom. 5:8–10; 8:1–2, 16, 29–30, 35–39; 11:29; 1 Cor. 1:8–9; 10:13; 2 Cor. 1:21–22; Gal. 6:7–9; Eph. 1:13–14; 2:8–9; 4:30; Phil. 1:6; 2:12–13; Col. 1:21–23; 1 Thess. 5:23–24; 2 Thess. 3:3; 2 Tim. 1:12; 2:11–13, 19; Heb. 7:25; 10:10, 14, 26–27; Jas. 1:12; 1 Pet. 1:3–5; 5:10; 1 John 1:7–9; 2:1–2, 19, 25; 5:11–13; Jude 24–25.

8. The Law and the Gospel

God’s law and His Gospel together reveal the divine attributes of holiness, justice, and grace. They are complementary messages from God—the law reveals the need for grace, while the Gospel imparts the righteousness that the law cannot produce. The Mosaic law was not intended as a path to salvation, but as a standard that displays God’s holiness and exposes human fallenness. God’s holiness is displayed through the law because its strict demands are grounded in His nature; man’s sinfulness is exposed by the law because its demands are impossible to keep, convicting the conscience and nullifying all claims of self-righteousness. All people have “the Law written in their hearts,”⁴¹Rom. 2:15, NASB. whether or not they have direct knowledge of Scripture, “so that they are without excuse”⁴²Rom. 1:20, NASB. when they inevitably violate God’s moral law. The law is incapable of saving us, but it consistently directs our attention to the Savior, Who alone fulfilled its requirements on behalf of humanity. While the law does not bind believers as a means of earning or maintaining salvation, it testifies to God’s character, defines righteousness and sin, and reveals the necessity of grace. Christians are now “under the law of Christ,”⁴³1 Cor. 9:21, NASB. which is summarized in the two great commands: to love God with all one’s being and to love one’s neighbor as oneself. Obedience to the law of Christ is not a path to salvation for sinners, but a believer’s grateful response for the grace that has saved and transformed him.

Exod. 19:5–6; 20:1–17; Lev. 19:2; Deut. 6:5; 10:12–13; 30:11–14; Psa. 19:7–8, 11; 40:7–8; 119:9–11, 97–105; Prov. 20:9; Ecc. 12:13–14; Isa. 53:5–6, 11; Jer. 31:33; Hab. 2:4; Matt. 5:17–18, 20; 7:12; 22:37–40; Mark 12:28–34; Luke 10:25–28; John 1:17; 5:39–40; Acts 13:38–39; Rom. 1:20; 2:14–15; 3:19–20, 23–24, 28; 4:14–16; 5:20–21; 6:14–15; 7:7–12, 22–25; 8:1–4; 10:3–4; 13:8–10; 1 Cor. 9:21; Gal. 2:16, 21; 3:10–13, 19, 24–25; 5:1, 13–14; Eph. 2:8–10, 15; Phil. 3:9; Col. 2:13–17; 1 Tim. 1:8–9; Heb. 8:6–10; 10:1, 14; Jas. 1:22–25; 2:8–10, 12; 1 John 2:3–6; 5:2–3; Rev. 14:12.

9. The Church

A. The Nature and Mission of the Church

The church is “the communion of saints”⁴⁴The Apostles’ Creed.—those redeemed through the sacrifice of Christ and unified by the indwelling Spirit into a single body. The mission of the church is to proclaim the Gospel, make and strengthen disciples, observe the ordinances instituted by Jesus Christ, teach obedience to His commands, and glorify Him in all things. The church exists in both universal and local forms. The universal church includes all true believers across every age and nation. The local church is the visible, gathered expression of this body, an assembly of baptized believers in Jesus Christ, set apart from the world to work and worship together in obedience to God’s Word. Christ alone is the Head of the church, and each congregation is directly accountable to His authority, maintaining local autonomy and independence from external religious or governmental control.

Matt. 16:18; 18:17–20; 28:18–20; Mark 3:13–15; Luke 24:46–49; John 13:34–35; 17:20–23; Acts 1:8; 2:41–42, 47; 4:32–33; 6:3–4; 11:26; 13:1–3; 14:23; 20:28; Rom. 12:4–5; 1 Cor. 1:2; 3:9–11; 10:16–17; 12:12–13, 18, 27; 14:26; 2 Cor. 11:2; Eph. 1:22–23; 2:19–22; 3:10–11, 21; 4:4–6, 11–13, 15–16; 5:23–27, 32; Phil. 1:1, 27; Col. 1:18, 24; 1 Thess. 1:1, 7–8; 1 Tim. 3:14–15; Titus 1:5; Heb. 10:24–25; 13:7, 17; 1 Pet. 2:5, 9–10; Rev. 1:5–6, 20.

B. The Necessity of the Church

God does not intend for the Christian life to be lived in isolation; therefore, participation in the local church is essential for every believer. Although it is not a requirement for salvation, active involvement in a church body is necessary for our spiritual growth and obedient service. Engagement with a community of believers provides opportunities for Christ-centered fellowship, instruction in the Word, and the exercise of spiritual gifts, all of which are required for us to flourish spiritually according to God’s design.

Psa. 133:1; Prov. 27:17; Ecc. 4:9–12; Matt. 18:19–20; John 13:34–35; Acts 2:41–42, 46–47; 4:32–33; 20:7; Rom. 12:4–6, 10–13; 1 Cor. 12:12–14, 18–21, 26–27; 14:12, 26; Gal. 6:2; Eph. 2:19–22; 4:11–13, 15–16; Phil. 2:1–4; Col. 3:12–16; 1 Thess. 5:11, 14–15; Heb. 3:13; 10:24–25; Jas. 5:16; 1 Pet. 4:8–10; 1 John 1:3, 7.

C. The Work of the Church

It is vital for the health of the church that it equip and empower each member to discern and fulfill his ministry calling. Sound churches are marked by (1) faithful proclamation of the Gospel, (2) regenerate membership, (3) commitment to sound doctrine, (3) corporate worship, (4) intentional discipleship, (5) equipping of believers for ministry, (6) observance of church ordinances as representations of the Gospel, (7) biblically qualified leadership, and (8) church discipline that upholds holiness.

Matt. 16:18–19; 18:15–17; 28:18–20; Mark 3:14; Luke 24:46–49; John 4:23–24; 20:21–23; Acts 2:41–42, 47; 6:3–4; 11:26; 14:21–23; 20:27–28; Rom. 12:4–8; 1 Cor. 1:10; 3:11; 5:1–5, 11–13; 10:16–17; 11:23–26; 12:12–27; 14:26; 2 Cor. 8:5; Eph. 2:19–22; 4:11–16; 5:25–27; Phil. 1:27; Col. 1:28–29; 1 Thess. 1:8; 5:12–14; 1 Tim. 3:1–7, 8–15; 2 Tim. 2:2; 4:2–4; Titus 1:5–9; 2:1–8, 11–14; Heb. 10:24–25; 12:14; Jas. 1:22; 1 Pet. 2:9–10; 5:1–3; Rev. 2:4–5, 10, 14–16, 19–20.

D. The Leadership of the Church

Jesus Christ is the sole Head of the church, governing through His Word and Spirit. Under His authority, leadership is ordained to serve within the local church for the benefit of the congregation and the glory of God. Church leaders must exercise authority with humility and Christlike service, avoiding domination or pride.

Matt. 9:36–38; 16:18–19; 20:25–28; 23:8–11; Mark 9:35; 10:42–45; Luke 12:42–44; 22:24–27; John 10:11–16; 13:13–15; 21:15–17; Acts 6:2–4; 14:21–23; 20:17, 28–31; Rom. 12:3, 6–8; 1 Cor. 3:5–7; 4:1–2 11:3; 12:28; Eph. 1:22–23; 4:11–13, 15–16; 5:23–24; Phil. 2:3–8; Col. 1:18; 2:19; 1 Thess. 5:12–13; 1 Tim. 3:1–3, 5; 5:17–19; 2 Tim. 2:2, 24–25; 4:1–5 Titus 1:5–9; Heb. 13:7, 17; Jas. 3:1; 1 Pet. 5:1–4; Rev. 1:12–13, 20.

(1) Offices

The Lord has designated both elders and deacons to serve for the good of His church. Elders are appointed to guide and protect the church under the Lordship of Jesus Christ. Their responsibilities include preaching and teaching the Word, shepherding the congregation, overseeing spiritual welfare, and maintaining sound doctrine. Pastors, also called bishops in Scripture, are elders who assume a central role in shepherding and teaching. Likewise, deacons support the elders by addressing the practical needs of the church, promoting the ministry of the Word, and fostering unity within the congregation.

Matt. 20:25–28; Mark 10:43–45; John 13:13–15; Acts 6:1–6; 11:30; 14:23; 15:2, 4, 6, 22–23; 20:17, 28–31; Rom. 12:6–8; 1 Cor. 3:5–7; 9:14; 12:28; Gal. 5:13; Eph. 4:11–12; Phil. 1:1; Col. 1:18; 2:19; 1 Thess. 5:12–13; 1 Tim. 3:1–13; 4:13–16; 5:17–19; 2 Tim. 2:2; 4:1–2; Titus 1:5–9; Heb. 6:10; 13:7, 17; Jas. 3:1; 1 Pet. 4:10–11; 5:1–4; 1 John 3:17–18.

(2) Qualifications

For a man to serve as an elder or deacon, he must be called and gifted by God for this role, and the church must recognize this work of God within him. An elder or deacon must possess a godly reputation and consistently demonstrate a pattern of faithful conduct, self-control, and doctrinal integrity. Without a godly character, no man should be considered for church leadership, regardless of his other skills or qualifications. Scripture restricts the office of elder and its functions to qualified men, presenting male leadership in the church not as a cultural innovation but as a divine design rooted in the relationship of Adam and Eve and affirmed by apostolic teaching.

Gen. 2:18, 21–24; Num. 27:16–17; Prov. 11:3; 20:7; 27:17; Isa. 3:12; Mal. 2:7; Mark 3:13–15; Luke 6:12–13; Acts 1:21–26; 6:3; 14:23; 20:17, 28; Rom. 12:6–8; 1 Cor. 11:3; 14:33–35; Eph. 4:11–13; 1 Thess. 5:12–13; 1 Tim. 2:11–14; 3:1–13; 5:22; 2 Tim. 2:2; Titus 1:5–9; Heb. 13:7, 17; Jas. 3:1; 1 Pet. 5:1–3.

(3) Limitations

Since Jesus is the great High Priest and no additional mediator is required between the Lord and His people, Scripture does not assign priestly functions to church leaders. The New Testament affirms the priesthood of all believers. Although God-ordained leadership is essential for the health of the church, all believers share equal rights and responsibilities to study and interpret Scripture, engage in fellowship with God, and participate in advancing His Kingdom.

Exod. 19:5–6; Psa. 24:3–4; Isa. 61:6; Matt. 27:50–51; John 14:6; Rom. 5:1–2; 12:1; 1 Cor. 3:16–17; 12:4–7, 11–13; Gal. 3:26–28; Eph. 2:18–22; 4:11–13; Col. 1:18; 1 Tim. 2:5; Heb. 4:14–16; 7:23–28; 9:11–12, 24; 10:19–22; 13:15–16; 1 Pet. 2:4–5, 9; Rev. 1:5–6; 5:9–10.

E. The Ordinances of the Church

The Lord Jesus Christ established two ordinances for the church: baptism and the Lord’s Supper. These ordinances are sacred acts of obedience and worship practiced by the local church that commemorate His sacrifice until His return. Their observance benefits the church and its people spiritually but does not contribute to salvation.

Matt. 3:13–15; 26:26–28; 28:18–20; Mark 14:22–25; Luke 22:19–20; John 3:22–23; Acts 2:38, 41–42; 8:36–38; 10:47–48; 16:14–15, 30–33; Rom. 6:3–4; 1 Cor. 10:16–17; 11:23–29; Gal. 3:26–27; Eph. 2:8–9; 4:4–6; Col. 2:12; Heb. 9:11–12; 10:10, 14; 1 Pet. 3:21.

(1) Baptism

Baptism is the total immersion of a believer in water, in the name of the Father, the Son, and the Holy Spirit, symbolizing the death, burial, and resurrection of Jesus. This act professes our faith in Christ, identifies us publicly with Him, proclaims our new life in Him, and affirms our confident hope in a future resurrection. It follows conversion as an act of obedience to our Lord and signifies our entrance into church fellowship as committed members of the body of Christ.

Matt. 3:13–16; 28:19–20; Mark 1:9–10; 16:15–16; John 3:23; Acts 2:38, 41; 8:12–13, 36–38; 9:17–18; 10:47–48; 16:14–15, 30–33; 18:8; Rom. 6:3–4; 1 Cor. 12:12–13; Gal. 3:26–27; Eph. 4:4–6; Col. 2:12; 1 Pet. 3:21.

(2) The Lord’s Supper

The Lord’s Supper is a memorial meal in which the assembled church partakes of bread and the cup in remembrance of Christ’s once-for-all sacrifice. The broken bread represents His crucified body, and the cup represents the blood He shed on the cross. As Christ’s sacrifice was singular and sufficient, the Lord’s Supper serves as a memorial rather than a repeated offering. This ordinance is intended for believers, who are instructed to examine our relationship with the Lord before participating and to avoid partaking in an unworthy manner.

Matt. 26:26–29; Mark 14:22–25; Luke 22:19–20; John 6:35, 51, 53–58; Acts 2:42, 46; 20:7; Rom. 6:9–10; 1 Cor. 5:7–8; 10:16–17, 21; 11:23–29; Heb. 7:27; 9:12, 25–28; 10:10, 12–14; 1 John 1:7; Rev. 19:7–9.

F. The Unity of the Church

The Gospel transforms human relationships, instructing believers to honor one another, extend forgiveness as we have been forgiven, and pursue holiness and truth together. Therefore, the church functions as a household of faith where love, humility, and service reflect the character of Christ. Within this spiritual family, each believer finds belonging, purpose, and dignity as a child of God. All who are in Christ share a common mission: to bear witness to the unity, love, and reconciliation found exclusively in the truth of the Gospel. Consequently, the church must reject any divisions, ideologies, earthly identities, or ambitions that threaten its unity or distract from its mission.

Gen. 12:3; Psa. 133:1; Isa. 49:6; Matt. 5:23–24; John 13:34–35; 17:20–23; Acts 2:44–47; 10:34–35; Rom. 12:4–5, 10, 16; 14:19; 15:5–6; 1 Cor. 1:10; 3:3–4; 12:12–13, 25–27; 2 Cor. 5:17–19; Gal. 3:26–28; Eph. 2:13–16, 19–22; 4:1–6, 15–16, 32; Phil. 2:1–4; Col. 3:11–14; Titus 2:11–14; Heb. 12:14; Jas. 3:17–18; 1 Pet. 2:9–10, 17; 3:8–9; 1 John 4:7, 11–12, 20–21; Rev. 5:9–10; 7:9–10.

10. Christian Living

A. The Call to Discipleship

All believers in Christ are called to “walk in newness of life,”⁴⁵Rom. 6:4, NASB. demonstrating holiness, obedience, and love for our Lord. Through the indwelling Holy Spirit, believers cultivate Christlike character by engaging in prayer, Scripture study, worship, fellowship, and service. Christians are expected to live in a manner that affirms the truth of the Gospel, demonstrating love for God with our whole being and love for our neighbors as ourselves. Discipleship begins within the home and is nurtured within the local church, bearing fruit in the world through the proclamation of Christ in every area of life “to the praise of the glory of His grace.”⁴⁶Eph. 1:6, NASB.

Deut. 6:5–7; Psa. 1:1–3; Mic. 6:8; Matt. 5:14–16; 7:24–25; 11:28–30; 16:24–25; 22:37–39; Luke 9:23; John 13:14–15, 34–35; 15:4–5, 8–10, 16; Acts 2:42; 4:32–35; Rom. 6:4, 11–13; 8:1–4, 10–14; 12:1–2; 13:8–10; 1 Cor. 10:31; Gal. 2:20; 5:16, 22–23; Eph. 1:6; 2:10; 4:1–3, 15–16; 5:1–2, 8–10; Phil. 1:27; 2:12–13; Col. 1:10; 3:16–17, 23–24; 1 Thess. 4:1–3, 7; 2 Tim. 3:16–17; Heb. 10:24–25; 12:1–2, 14; Jas. 1:22; 2:14–18; 1 Pet. 1:14–16; 2:12; 2 Pet. 1:5–8; 1 John 2:3–6; 3 John 4.

B. The Call to Service

Believers are called to serve Jesus Christ by employing the gifts, talents, and resources entrusted to us for the benefit of others, the glory of God, and the advancement of His Kingdom. Christian service is a central expression of our discipleship and love for Christ, evidencing the transformative power of the Gospel in daily life. The example of Christ, Who “did not come to be served, but to serve,”⁴⁷Mark 10:45, NASB. establishes the standard for all Christian ministry. Genuine Christian service is motivated by gratitude for God’s grace, empowered by the Holy Spirit, and guided by the authority of Scripture. Service must consistently reflect humility, love, and reliance on God, Who equips and sustains His people in every good work.

Exod. 35:10, 21–22; 1 Sam. 12:24; Psa. 100:2; Prov. 3:9–10; Mic. 6:8; Matt. 5:16; 6:19–21; 10:8; 20:26–28; 25:14–30; Mark 10:45; Luke 12:42–43; 17:10; John 13:12–15; Acts 9:36; 20:35; Rom. 12:1, 4–8, 11; 1 Cor. 3:6–9; 4:1–2; 9:19–23; 12:4–7, 11; 15:58; 2 Cor. 8:1–7; 9:6–8, 12–13; Gal. 5:13–14; 6:9–10; Eph. 2:10; 4:11–12, 16; Phil. 2:3–5, 7; Col. 3:23–24; 1 Thess. 1:3; 2 Thess. 3:13; 1 Tim. 6:17–19; Titus 3:8, 14; Heb. 6:10; 10:24; Jas. 2:17–18; 1 Pet. 4:10–11; Rev. 2:19.

C. Ministry Gifts

The Holy Spirit sovereignly grants spiritual gifts to equip and empower every believer for ministry. Although spiritual gifts differ in function, they share the unified purpose of service, edification, advancement of the Gospel, and the common good of the church. No gift is intended for personal gain, self-promotion, or disorder; all are to be exercised in love, humility, and submission to Christ’s Lordship. All gifts operate under the authority of Scripture and in accordance with Christ’s character. Every member of the body is essential and valuable, and the proper, cooperative use of our gifts fosters unity, maturity, and the fulfillment of our common mission.

Rom. 12:4–8; 1 Cor. 1:7; 3:5–9; 12:4–14, 18–21, 25–30; 13:1–3, 4–8, 13; 14:1, 12, 26, 33, 40; Eph. 2:10; 4:7, 11–13, 15–16; Phil. 1:27; Col. 1:28–29; 2:19; 1 Pet. 4:9–11; 2 Pet. 1:5–8; Jude 20–21.

D. Sign Gifts

The sign gifts of the apostolic era, including tongues, prophecy, visions, and miraculous healings, were provided to authenticate the ministry and message of the apostles and to guide the church before the completion of the New Testament canon. While God retains the authority to bestow any gift at any time, these sign gifts were not intended to be normative for all believers throughout history. The completed canon of Scripture now serves as the sufficient and enduring testimony of God’s truth. Sign gifts or ecstatic experiences are neither prerequisites for salvation nor definitive evidence of the Spirit’s presence. Instead, the most conclusive evidence of His work is the fruit of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.”⁴⁸Gal. 5:22–23, NASB.

Exod. 4:1–9; Deut. 13:1–3; Psa. 19:7–11; Isa. 8:19–20; Jer. 23:21–22; John 10:37–38; 20:30–31; Acts 2:1–4, 6–8, 43; 5:12; 8:6–7, 14–17; 14:3; 19:11–12; Rom. 15:18–19; 1 Cor. 12:4–11; 13:8–10; 14:22, 33, 37–38; 2 Cor. 12:12; Gal. 5:22–23; Eph. 2:20; 4:11–13; Heb. 2:3–4; Jas. 1:25; 2 Pet. 1:19–21; 2 Tim. 3:16–17; 1 John 4:1; Rev. 22:18–19.

E. Spiritual Warfare

God’s people exist within a spiritual conflict between the Kingdom of God and the powers of darkness. Our struggle is not against human adversaries but “against the cosmic powers of this darkness, against evil, spiritual forces in the heavens.”⁴⁹Eph. 6:12, NASB. In this war, we are called to “resist the devil,”⁵⁰Jas. 4:7, NASB. “put on the full armor of God,”⁵¹Eph. 6:11, NASB. and “stand firm in the faith.”⁵²1 Cor. 16:13, NASB. Believers overcome the world through the blood of Christ, the Word of God, and the power of the Holy Spirit. Although Satan and his hosts seek to inflict damage where they can, Christ has already secured His victory and prepared a place of eternal fire for their punishment.

Gen. 3:1–6, 15; Job 1:6–12; Zech. 3:1–2; Matt. 4:1–11; 12:28–29; Luke 10:17–19; John 8:44; 12:31; 16:33; Acts 26:17–18; Rom. 8:37–39; 13:12; 1 Cor. 10:13; 15:57; 16:13; 2 Cor. 2:11; 10:3–5; Eph. 2:1–2; 6:10–18; Phil. 2:9–11; Col. 1:13–14; 2:15; 1 Thess. 5:8–9; 2 Thess. 3:3; 2 Tim. 2:26; Heb. 2:14–15; Jas. 4:7; 1 Pet. 5:8–9; 1 John 3:8; 4:4; 5:4–5; Rev. 12:10–11; 20:10.

F. Maintaining a Christlike Witness

Christians are called to serve as agents of reconciliation in society, proclaiming reconciliation between God and humanity, as well as among individuals, through the Gospel of Jesus Christ. As ambassadors for Christ, our engagement with the culture should be characterized by conviction and grace rather than hostility or fear, “speaking the truth in love”⁵³Eph. 4:15, NASB. in order to be living examples of the hope and holiness we proclaim in Christ.

Jer. 29:7; Mic. 6:8; Matt. 5:13–16; 7:12; 22:37–39; John 13:34–35; 17:15–18, 20–21; Acts 1:8; 17:22–28; Rom. 12:9–21; 13:8–10; 14:17–19; 2 Cor. 5:18–20; Eph. 4:1–3, 14–15, 29, 32; Phil. 2:14–16; Col. 3:12–14, 17; 4:5–6; 1 Thess. 4:11–12; 1 Tim. 2:1–4; Titus 2:7–8, 10; 3:1–2, 8; 1 Pet. 2:12, 15–17; 3:15–16; 1 John 4:17–18; Rev. 12:11.

G. Fulfilling the Great Commission

Until Christ returns, the church is called to “go into all the world and preach the gospel to all creation”⁵⁴Mark 16:15, NASB. so that it may “make disciples of all the nations.”⁵⁵Matt. 28:19, NASB. This mandate is the collective mission of the church and the individual responsibility of every believer. The notion that faith is a private matter to be concealed is incompatible with biblical Christianity.

Psa. 96:2–3; Isa. 45:22; 52:7; 60:1–3; Matt. 5:14–16; 9:37–38; 10:32–33; 24:14; 28:18–20; Mark 13:10; 16:15–16; Luke 10:2; 24:46–47; John 17:18; 20:21; Acts 1:8; 4:19–20; 8:4; 13:47; 17:30–31; Rom. 1:14–16; 10:13–15; 15:18–21; 1 Cor. 9:16–19, 22–23; 2 Cor. 4:5; 5:18–20; Phil. 2:15–16; Col. 1:28–29; 4:2–4; 1 Thess. 1:8; 1 Pet. 2:9; 3:15; Rev. 5:9–10; 7:9–10.

H. Defending the Faith

Christ and His apostles lovingly yet firmly confronted sin, false teaching, worldly philosophy, superstition, confusion, and unbelief with the truth of the Gospel and called the world to repentance. Every believer shares the responsibility to defend the faith, so the church must equip its members to share the Gospel, disciple others, and provide a reasoned defense for the hope within us “with gentleness and respect.”⁵⁶1 Pet. 3:15, ESV. The objective of Christian apologetics is not to win arguments but to persuade with gentleness, humility, and love; remove obstacles; expose the futility of unbelief; and direct every heart to the sufficiency of Christ.

Prov. 26:4–5; Isa. 1:18; Jer. 1:7–8, 9; Matt. 4:1–11; 10:16–20; 22:15–22, 29–33; Mark 1:14–15; Luke 12:11–12; John 8:31–32; 14:6; Acts 17:2–4, 16–23; 18:4, 28; 19:8–9; Rom. 1:16, 18–22, 25; 12:21; 16:17–18; 1 Cor. 1:18–25; 2 Cor. 5:11; 10:4–5; Eph. 4:14–15; 5:11; Phil. 1:7, 16–17; Col. 2:8; 4:5–6; 1 Thess. 5:21; 2 Thess. 2:10–12; 1 Tim. 4:1, 6–7; 2 Tim. 2:24–25; 3:14–17; 4:2–5; Titus 1:9; Heb. 5:14; Jas. 1:5; 1 Pet. 3:15–16; 1 John 4:1; Jude 3, 22–23; Rev. 12:10–11.

11. Social and Cultural Issues

A. Marriage

Marriage is a sacred, lifelong covenant between a man and a woman, in which the husband and wife “become one flesh”⁵⁷Gen. 2:24, NASB. in the sight of God. God instituted marriage at creation, and His unchangeable design was invariably affirmed by Jesus Christ and His apostles. This union exists for the mutual benefit of both spouses: providing companionship and care, supporting procreation and the nurturing of children, serving as the only legitimate context for sexual activity, and bringing stability to the home and society. Marriage also symbolizes Christ’s sacrificial love for the church and the church’s devotion to Him.

Gen. 1:27–28; 2:18–24; Deut. 6:6–7; Psa. 127:3–5; 128:1–6; Prov. 5:15–19; 14:1; 18:22; Ecc. 4:9–12; Mal. 2:14–15; Matt. 5:27–32; 19:4–6, 8–9; Mark 10:6–9; Luke 16:18; John 2:1–11; Rom. 1:24–27; 1 Cor. 6:9–11, 18–20; 7:1–5, 10–16; 11:3, 11–12; Eph. 5:22–33; 6:1–4; Col. 3:18–21; 1 Thess. 4:3–5; Titus 2:4–5; Heb. 13:4; 1 Pet. 3:1–7; Rev. 19:7–9.

(1) Roles and Responsibilities

Within the marriage covenant, the husband is entrusted with the primary responsibility to love, lead, and provide for his wife with humility and grace, “just as Christ also loved the church and gave Himself up for her.”⁵⁸Eph. 5:25, NASB. Likewise, the wife is called to love, support, and respect her husband, “as the church is subject to Christ.”⁵⁹Eph. 5:24, NASB. These complementary roles reflect the wisdom of God’s design and the beauty of covenant faithfulness.

Gen. 2:15, 18, 24; Ecc. 4:9–12; Mal. 2:14–15; Matt. 20:25–28; John 13:1–17, 34–35; 1 Cor. 7:3–5; 11:3, 8–12; Eph. 5:22–25, 28–29, 33; Col. 3:18–19; 1 Tim. 5:8; Titus 2:4–5; 1 Pet. 3:1–7.

(2) Distortions of God’s Design

Scripture consistently presents the union of one man and one woman as God’s unalterable design and the model for human flourishing. While the Bible records instances of distorted relationships such as polygamy, it never endorses them but instead reveals the sorrow that results from deviating from God’s design. When humans redefine marriage to include unions other than that between one man and one woman, they depart from God’s design but do not alter divine truth.

Gen. 1:27; 2:24; 4:19; 16:1–5; 29:30–31; 30:1–9; Deut. 17:17; Lev. 18:22; 20:13; Mal. 2:14–15; Matt. 19:4–6; Mark 10:6–9; Rom. 1:24–27; 1 Cor. 6:9–11; 7:2; Eph. 5:31–33; Heb. 13:4.

(3) Boundaries around the Covenant

Scripture instructs Christians not to marry unbelievers, but it calls us to honor the covenant of marriage once it is made. Since marriage is a lifelong covenant, Scripture permits divorce and remarriage only in cases of sexual immorality or abandonment by an unbelieving spouse. While divorce and sexual immorality are contrary to God’s will, God’s grace offers forgiveness and restoration to the repentant.

Gen. 2:24; Deut. 24:1–2; Ezra 9:1–2; Mal. 2:14–16; Matt. 5:31–32; 19:6, 8–9; Mark 10:9–12; Luke 16:18; Rom. 7:2–3; 1 Cor. 7:10–16, 39; 2 Cor. 6:14–16; Eph. 5:31–32; Heb. 13:4; 1 John 1:7–9.

B. Family

According to God’s design, the family serves as the foundational institution of society and represents the primary context for discipleship. Within the home, faith is modeled and taught to subsequent generations in an environment of nurturing, protection, discipline, and love. Parents hold the primary responsibility for instructing their children in the fear and knowledge of the Lord, shaping their character through their teaching and example. While the church supports discipleship efforts in the home, it cannot replace the spiritual investment of parents. Children are called to honor and obey their parents, acknowledging their parents’ God-given authority for their own benefit and for the glory of God. Strong families, centered on Christ and grounded in Scripture, are crucial for advancing the Gospel throughout the generations, and their stability is essential for the flourishing of both the church and society.

Gen. 1:27–28; 2:18, 24; 18:19; Exod. 20:12; Deut. 4:9–10; 6:5–7; 11:18–21; Josh. 24:15; Psa. 78:4–7; 127:3–5; 128:1–4; Prov. 1:8–9; 3:11–12; 13:24; 22:6; 29:15; Mal. 2:15; Matt. 19:4–6; Mark 10:6–9; Luke 2:51–52; Eph. 5:22–25, 28–33; 6:1–4; Col. 3:18–21; 1 Tim. 3:4–5, 12; 2 Tim. 1:5; 3:14–15; Titus 2:3–5; Heb. 12:7–11; Jas. 1:17.

C. Gender

God created humans as either male or female, establishing two biological sexes that correspond to two distinct genders. Sex and gender are unchangeable realities, integral to the goodness of God’s creation, grounded in divine wisdom and not subject to personal preference or cultural revision.

Gen. 1:26–27, 31; 2:18–24; Psa. 8:4–6; 139:13–14; Ecc. 3:11; Matt. 19:4; Mark 10:6; Acts 17:26–28; Rom. 1:18–27; 1 Cor. 11:11–12; 15:38–39; Gal. 3:26–28; Eph. 5:31–32; Col. 1:16–17; 1 Thess. 5:23; Jas. 3:9.

(1) Identity

Each person is called to embrace and express his or her God-given sex and gender with gratitude and faithfulness. Efforts to redefine or deny the biblical distinction between male and female, whether through ideology, social pressure, or self-perception, distort God’s design. Teachings that encourage gender confusion or the rejection of biological sex are inconsistent with biblical truth. However, the Gospel extends forgiveness, healing, and renewal to all who repent and seek their true identity in Christ.

Gen. 1:26–27; 2:18–24; Psa. 100:3; 139:13–14; Ecc. 7:29; Isa. 5:20; 43:6–7; Matt. 16:24; 19:4; John 1:12–13; Rom. 6:6–7; 8:5–11; 12:1–2; 1 Cor. 6:9–11, 19–20; 15:49; 2 Cor. 5:17; Gal. 2:20; 3:26–28; Eph. 2:10; 4:20–24; Col. 1:16–17; 3:9–10; 1 Thess. 5:23; Heb. 12:1–2; 1 John 1:7–9; 2:3–6.

(2) Roles

Men and women possess equal value before God yet fulfill distinct and complementary roles within the church and family. The differences between the sexes are not indicators of inequality but reflect divine order and purpose. God created the differences between men and women, not as obstacles to overcome, but as gifts that contribute to human flourishing. Men and women are called to live harmoniously, respecting each other’s complementary contributions to the home, church, and society.

Gen. 1:26–28; 2:18–24; Psa. 8:4–6; Ecc. 4:9–12; Matt. 19:4–6; Rom. 12:4–5; 1 Cor. 11:3, 11–12; 12:12–13; Gal. 3:26–28; Eph. 5:21–33; Col. 3:18–19; 1 Thess. 5:12–13; 1 Pet. 3:1–7.

D. Sexuality

God’s will for humanity is purity outside of marriage and faithfulness within it. Sexual intimacy is a gift from God, intended exclusively for the covenant of marriage. Within this union, physical oneness signifies mutual love, fidelity, and covenantal unity. Any sexual activity outside these boundaries—including adultery, fornication, homosexuality, pornography, and polyamory—constitutes a sinful distortion of God’s design. Sexual activity outside marriage contradicts God’s will, corrupts His gift, harms individuals, and undermines human flourishing. Persisting in, promoting, or identifying with sexual sin is incompatible with a credible claim of faithfulness, love, or obedience toward Jesus Christ. Nevertheless, forgiveness and new life are available to all who repent and believe in Jesus Christ, Who alone restores individuals from sexual brokenness and renews the heart’s affections.

Gen. 2:24–25; Exod. 20:14; Lev. 18:6–23; 20:10–16; Prov. 5:18–23; 6:23–35; 7:6–27; Ecc. 9:9; Song 4:9–12; 7:10–12; Matt. 5:27–30; 15:18–20; 19:4–6; John 8:10–11; Rom. 1:24–27; 6:12–14; 13:13–14; 1 Cor. 5:1–5; 6:9–11, 13, 18–20; 7:2–5, 9; Gal. 5:19–21; Eph. 5:3–5; Phil. 4:8; Col. 3:5; 1 Thess. 4:3–8; 1 Tim. 1:9–11; Heb. 13:4; Jas. 1:14–15; 1 Pet. 2:11–12; 2 Pet. 2:6–10; 1 John 1:7–9; Rev. 2:20–23; 21:8.

E. The Sanctity of Life

Human life is a gift from God, worthy of protection from conception until natural death. God forbids the shedding of innocent blood and calls His people to defend the vulnerable. Therefore, practices such as abortion, euthanasia, assisted suicide, infanticide, embryonic stem cell research, eugenics, and certain forms of in vitro fertilization that commodify or destroy embryos are grave sins requiring repentance. Every person, including those not yet born, is entitled to equal justice and protection under the law, and it is the responsibility of civil authorities to uphold the sanctity of life by avenging without partiality the shedding of innocent blood. Christians are called to act with compassion and justice in a society that often devalues life, demonstrating that every life is a gift from God and every breath is an opportunity to reflect His glory. The church is responsible for proclaiming both God’s standard and His mercy, offering forgiveness and restoration through the Gospel.

Gen. 1:26–27; 2:7; 4:8–10; 9:5–6; Exod. 20:13; 21:22–25; Deut. 10:18–19; 19:10; 30:19–20; Job 10:8–12; 31:15; Psa. 22:9–10; 82:3–4; 127:3; 139:13–16; Prov. 6:16–17; 12:10; 24:11–12; Ecc. 11:5; Isa. 49:1, 5; Jer. 1:4–5; Matt. 5:21–22; 19:18–19; Luke 1:41–44; John 10:10; Rom. 12:9–10; 13:1–4; 1 Cor. 3:16–17; Eph. 2:10; Phil. 2:3–4; Jas. 1:27; 2:8–9; 1 John 3:15–17; Rev. 21:8.

F. Civil Government and Society

God established civil government to promote justice, incentivize righteousness, restrain evil, and maintain order. The state is ultimately accountable to God for the authority it exercises. As a result, the jurisdiction of the state is limited; it must not usurp God’s authority, encroach upon the responsibilities assigned to the church or family, or violate individual conscience. Christians are responsible to pray for civil authorities, honor their positions, and submit to them in all matters that align with obedience to God’s Word. When temporal law conflicts with God’s will, Christians are obligated to “obey God rather than men.”⁶⁰Acts 5:29, NASB.

Gen. 9:5–6; Exod. 18:21–23; Deut. 16:18–20; 17:18–20; 2 Sam. 23:3; 1 Kgs. 3:9; Psa. 2:10–12; 72:1–4; Prov. 8:15–16; 14:34; 16:12; 20:28; 29:2, 4; Ecc. 8:2–5; Isa. 1:16–17; Jer. 22:3; Dan. 2:20–21; 3:16–18; 6:10, 21–22; Mic. 6:8; Matt. 22:17–21; Luke 20:25; John 19:10–11; Acts 4:19–20; 5:29; Rom. 13:1–7; 1 Cor. 7:21–22; Phil. 3:20; 1 Tim. 2:1–4; Titus 3:1–2; Heb. 11:23; 1 Pet. 2:13–17; Rev. 13:1–7; 19:11–16.

G. Biblical Justice

True justice originates from God’s own righteous character. Consequently, God calls His people to “act justly, to love mercy, and to walk humbly”⁶¹Mic. 6:8, WEB. with Him. Biblical justice upholds truth, impartiality, and personal responsibility, motivated by love for God and neighbor rather than by resentment or envy. God’s justice is most fully revealed at the cross, where mercy and truth converge, and righteousness and peace are united. Biblical justice is inseparable from the Gospel and cannot be achieved through political revolution or economic redistribution. The cross is the means by which God brings true freedom, rectifies injustice, and restores all things in Christ.

Deut. 10:17–18; 16:18–20; 24:17–18; 2 Sam. 8:15; 1 Kgs. 10:9; 2 Chr. 19:6–7; Job 34:10–12, 17–19; Psa. 9:7–8; 11:7; 33:5; 72:1–4; 85:10–11; 89:14; 94:15; 103:6; Prov. 14:31; 17:15; 20:10, 23; 21:3; 28:5; 29:7; Isa. 1:16–17; 5:20–23; 9:6–7; 30:18; 42:1–4; 56:1; Jer. 9:23–24; 22:3; Ezek. 18:5–9; Mic. 6:8; Zech. 7:9–10; Matt. 5:6; 12:18–21; 23:23; Luke 4:18–19; 10:33–37; John 3:16–17; Rom. 2:6–11; 3:21–26; 12:9, 17–21; 13:8–10; 2 Cor. 5:18–21; Gal. 3:28; Eph. 2:14–16; 4:24; Phil. 4:8–9; Col. 3:12–14; 1 Tim. 1:5; Jas. 1:27; 2:1–13; 3:17–18; 1 John 1:7–9; Rev. 19:11.

H. Anti-Christian Ideologies

Any ideology or philosophy that redefines human identity, morality, or truth based on power, oppression, or materialism stands in opposition to the Gospel. Examples include critical theory, intersectionality, radical feminism, queer theory, and other contemporary crypto-Marxist frameworks that prioritize social categories over biblical anthropology. These systems tend to divide humanity into competing groups rather than uniting all people under the transformative grace of Christ. Every individual, regardless of ethnicity, sex, or status, bears God’s image and shares in mankind’s common need for redemption through the Gospel. Authentic justice and reconciliation are achieved not through collective guilt or ongoing grievance, but through repentance, forgiveness, and new life in Christ. The church must therefore unequivocally reject any movement, whether secular or religious, that undermines Scripture, redefines sin as oppression, or replaces grace with political activism. Above all, the Gospel and its foundations must never be compromised in pursuit of society’s approval.

Gen. 1:26–27; 3:1–5; 11:1–9; Deut. 6:4–5; 10:17–19; 29:29; Psa. 2:1–3; 19:7–9; 33:5; 36:1–4; Prov. 1:29–31; 3:5–7; 14:12; 16:25; 18:1–2; Isa. 5:20–21; 29:13–16; 30:1–2; Jer. 9:23–24; 17:5–9; 18:12; Mic. 6:8; Hab. 2:4; Matt. 15:8–9; 22:36–40; 24:4–5; John 8:31–32; 14:6; 17:14–17; Acts 17:26–27; Rom. 1:18–25; 2:1–11; 3:22–23; 8:5–8; 12:2; 14:12; 1 Cor. 1:18–25; 2:6–16; 3:18–20; 2 Cor. 5:17–19; 10:3–5; Gal. 1:6–9; 3:26–28; Eph. 2:14–16; 4:14–15; Phil. 3:18–21; Col. 2:8–10, 18–23; 1 Tim. 6:3–5; 2 Tim. 3:1–5, 12–17; Titus 1:9, 14; Jas. 3:13–18; 4:1–4; 1 John 2:15–17; 4:1–6; Jude 3–4; Rev. 5:9–10; 18:2–4.

12. Apologetics Issues

A. Objective Truth and Moral Clarity

Truth corresponds to reality; it is objective, absolute, and grounded in the nature of God. In contemporary society, truth is often regarded as relative and morality as subjective; however, Scripture defines what is good, right, and true for all people across all eras. Moral truth is not constructed by society or culture but is revealed by the Creator. Our commitment to Christ encompasses a commitment to His Truth, and Christians are responsible for “speaking the truth in love,”⁶²Eph. 4:15, NASB. even when doing so is culturally unpopular. Truth is not oppressive but liberating, offering freedom to those who believe and obey God’s Word.

Deut. 4:39; 32:4; Psa. 19:7–9; 25:5; 31:5; 33:4; 86:11; 119:89, 142, 151, 160; Prov. 8:7–8; 12:17, 19; 16:6; 23:23; Isa. 5:20; 40:8; 45:19; Jer. 10:10; Dan. 10:21; Mic. 6:8; Mal. 3:6; Matt. 5:18–19; 7:24–27; 24:35; John 1:14, 17; 3:19–21; 8:31–32, 36; 14:6; 17:17; Acts 17:30–31; Rom. 1:18–25; 2:2, 8, 14–16; 3:4; 12:2; 1 Cor. 13:6; 2 Cor. 4:2; 10:5; Gal. 4:16; Eph. 4:15, 21, 25; Phil. 4:8; Col. 2:8; 1 Thess. 2:13; 2 Thess. 2:10–12; 2 Tim. 2:15, 25; 3:16–17; 4:3–4; Titus 1:2; Heb. 4:12; 6:18; Jas. 1:17–18; 3:17; 1 John 1:5–6; 3:18–19; 4:6; 3 John 3–4; Rev. 19:11.

B. Faith, Reason, and the Natural World

The created order reveals the wisdom, power, and beauty of God, Who brought all things into existence by His Word. Reason is most secure when grounded in revelation, integrating knowledge with wisdom and discovery with devotion. The study of nature, when properly conducted, fosters both wonder and worship, as both scientific inquiry and Christian faith originate from the same Source of truth. Scientific investigation honors God when it is characterized by reverence, humility, and a sense of moral responsibility. In the absence of these virtues, reason can become prideful and unresponsive to evidence of divine design. Naturalism, which rejects the supernatural, fails to account for the origin, order, or meaning of the Universe. Ultimately, all the truth revealed in creation directs attention back to the Creator, Who both made and sustains all things.

Gen. 1:1, 31; Exod. 31:3–5; Deut. 29:29; Job 12:7–10; 26:7–14; Psa. 8:3–4; 19:1–4; 33:6, 9; 92:5; 104:24; Prov. 1:7; 2:6; 3:19–20; 9:10; 25:2; Ecc. 3:11; Isa. 40:12, 26; 45:18; Jer. 10:12; Dan. 2:21–22; John 1:1–3, 14; Acts 14:15–17; 17:24–28; Rom. 1:19–20; 11:33–36; 1 Cor. 1:18–25; 2:14; 8:6; Col. 1:16–17; 2:3, 8; 1 Tim. 6:20–21; Heb. 1:2–3; 11:3; Jas. 1:5; 3:13, 17; Rev. 4:11.

C. God’s Goodness and the Problem of Evil

God is perfectly good, just, and wise; the existence of evil and suffering does not undermine His character or power. Evil originated in the rebellion of angels and the disobedience of humanity, yet God permits it for purposes known to Him that ultimately manifest His glory and righteousness. God’s sovereignty and providence encompass even the painful realities of a fallen world. God brings good from evil, light from darkness, and redemption from tragedy. The cross of Christ serves as the definitive demonstration of God’s conquest of evil through love, justice, and mercy. For believers, suffering functions as a means of spiritual refinement and deeper reliance on God. Although the complete restoration of all things is not yet visible, confidence remains that God will ultimately eradicate all evil and remove every tear from His redeemed creation, while His sustaining grace upholds us in the meantime.

Gen. 3:1–6, 14–19; 50:20; Deut. 32:4; Job 1:21–22; 2:10; 37:23; Psa. 10:14; 34:17–19; 66:10–12; 73:16–17; 94:12–15; 119:68, 71; Ecc. 7:13–14; Isa. 45:7; 53:4–6, 10–11; Hab. 1:13; Matt. 5:10–12; 26:39; Luke 13:1–5; 22:31–32; John 9:2–3; 11:4; 16:33; Acts 2:23; 4:27–28; Rom. 5:3–5; 8:18, 28; 9:14–15, 22–23; 11:33–36; 1 Cor. 10:13; 15:24–26; 2 Cor. 1:3–4; 4:16–18; 12:9–10; Phil. 1:29; 3:10; 1 Thess. 3:3; 2 Thess. 1:6–7; Heb. 2:9–10; 4:15–16; 12:5–11; Jas. 1:2–4, 13–17; 1 Pet. 1:6–7; 4:12–13, 19; 5:10; 1 John 3:8; Rev. 20:10; 21:3–4; 22:3.

D. The Claims of Christ

Jesus of Nazareth presented Himself not merely as a prophet, moral teacher, or miracle worker, but as the eternal Son of God and Lord of all. His words and actions consistently reflect an awareness of His divine identity and mission. According to the Gospels, He consistently spoke and acted with divine authority, including forgiving sins, redefining the Sabbath, and declaring Himself the final Judge of humanity. He claimed the sacred name “I AM,”⁶³John 8:58, NASB. identified Himself as one with the Father, and accepted worship reserved for God alone. Jesus referred to God uniquely as “My Father,”⁶⁴Matt. 7:21; 10:32 33; 11:27; 12:50; 16:17; 18:10, 19; 20:23; 25:34; 26:39, 42, 53; Luke 10:22; 15:18; 22:29; 24:49; John 5:17; 6:32, 40; 8:19, 38, 49, 54; 10:18, 29, 37; 14:7, 20, 21, 23; 15:1, 8, 15, 23 24; 20:17, NASB. indicating a relationship of equality rather than subordination. He asserted that to know Him was to know the Father, to see Him was to see the Father, and to honor Him was to honor the Father. He claimed the authority to grant eternal life and raise the dead at the last day. When questioned under oath before the high priest, He affirmed His identity as “the Messiah, the Son of the Blessed One.”⁶⁵Mark 14:61, CSB. He foretold that His accusers would see Him “seated at the right hand of the power of God”⁶⁶Luke 22:69, NASB and “coming on the clouds of heaven,”⁶⁷Matt. 26:64, NASB. signifying a claim to divine kingship. The claims of Jesus necessitate a response from us because they do not allow us to stake out the middle ground by regarding Him solely as a great teacher or moral example. Jesus either spoke the truth as God incarnate or committed blasphemy by assuming divine prerogatives. The testimony of His sinless life, miraculous works, fulfilled prophecies, and bodily resurrection substantiates His claims. Consequently, believers confess with Peter, “You are the Christ, the Son of the living God,”⁶⁸Matt. 16:16, NASB. and proclaim with Thomas, “My Lord and my God.”⁶⁹John 20:28, NASB.

Gen. 1:1–3; Exod. 3:14; Deut. 6:4; Psa. 2:6–12; 45:6–7; 110:1; Isa. 9:6–7; 40:3; 42:8; Dan. 7:13–14; Mic. 5:2; Matt. 1:21–23; 7:21, 28–29; 9:2–8; 10:32–33; 11:27; 12:8, 50; 14:33; 16:15–17; 18:10, 19; 20:23; 21:15–16; 25:34; 26:39, 42, 53, 63–64; 28:18–20; Mark 2:5–12; 14:61–62; Luke 4:18–21; 5:20–26; 7:48–50; 10:22; 15:18; 22:29, 69; 24:49; John 1:1–3, 14, 18; 5:17–29; 6:32, 40; 8:19, 24, 38, 49, 54, 58; 9:35–38; 10:18, 29–38; 11:25–26; 13:13; 14:6–11, 20–21, 23; 15; 1, 8, 15; 23–24; 17:5; 18:5–6; 20:17, 27–29; Acts 2:36; 4:10–12; 7:55–56; Rom. 9:5; 10:9–13; 1 Cor. 8:6; Phil. 2:5–11; Col. 1:15–20; 2:9; Titus 2:13; Heb. 1:2–3, 6, 8–12; 13:8; 1 John 1:1–2; 4:14–15; 5:20; Rev. 1:7, 17–18; 5:12–14; 19:11–16; 22:12–13.

13. The Kingdom

The Kingdom of God constitutes the sovereign rule of our eternal King over all creation, demonstrating His divine authority, justice, and grace. The prophets foretold the Kingdom, Christ inaugurated it, and it will be consummated at His return. In the present age, the Kingdom exists as both a spiritual reality and a transformative power. It is not defined by earthly borders or political systems but is evident wherever Christ reigns in the hearts of believers. The church serves as the visible expression and instrument of the Kingdom, proclaiming its Gospel to all nations and demonstrating its power. The Kingdom is already present but not yet complete. Upon Christ’s return, it will reach its full realization: every enemy will be subdued, death will be destroyed, and God’s glory will fill the new creation. The redeemed will reign with Christ eternally in perfect righteousness, peace, and joy, and every knee will bow before the King of kings, Whose Kingdom shall have no end.

Gen. 1:1, 26–28; 12:1–3; Exod. 15:18; 19:5–6; Deut. 17:14–20; 1 Sam. 2:10; 8:7; 2 Sam. 7:12–16; 1 Chr. 29:11–12; Psa. 2:6–9; 22:28; 47:2, 7–8; 72:8–11; 93:1–2; 103:19; 110:1–3; 145:10–13; Isa. 2:2–4; 9:6–7; 11:1–10; 24:23; 40:9–10; 52:7; Dan. 2:44; 4:3, 17; 7:13–14, 27; Mic. 4:1–8; Zech. 9:9–10; 14:9; Matt. 3:2; 4:17, 23; 5:3, 10; 6:9–10, 33; 10:7; 12:28; 13:31–33, 44–46; 16:18–19; 19:28; 24:14; 25:31–34; 28:18–20; Mark 1:14–15; 4:26–32; 9:1; Luke 4:43; 8:1; 11:20; 17:20–21; 19:11–27; 22:29–30; John 3:3, 5; 6:15; 18:36; Acts 1:3, 6–8; 8:12; 14:22; 20:25; 28:30–31; Rom. 14:17; 1 Cor. 4:20; 6:9–10; 15:24–26; Gal. 5:21; Eph. 1:20–23; 2:19–22; Col. 1:13; 4:11; 1 Thess. 2:12; 2 Thess. 1:5; 2 Tim. 4:1, 18; Heb. 1:8; 2:5–9; 12:28; Jas. 2:5; 2 Pet. 1:11; Rev. 1:5–6; 5:9–10; 11:15; 19:11–16; 20:4–6; 21:1–4, 22–27; 22:1–5.

14. Last Things

A. Death and the Intermediate State

As a result of sin, all humans are destined to die. At death, the soul and body are separated, and the soul enters one of two intermediate states. The souls of those declared righteous in Christ are received immediately into His presence, experiencing conscious fellowship with the Lord and awaiting bodily resurrection. The souls of those who persistently reject the mercy of God, offered through Christ, are held in a state of suffering and conscious separation from God until the final judgment. There is no purgatory or second opportunity for salvation after death.

Gen. 2:17; 3:19; Num. 16:22; Job 14:1–14; Psa. 49:14–15; 73:24; 90:10; Ecc. 3:19–21; 12:7; Isa. 25:8; 26:19; Dan. 12:2; Matt. 10:28; 22:31–32; 25:46; Luke 16:22–26; 20:37–38; 23:42–43; John 5:28–29; 8:24; 11:25–26; 12:26; Acts 7:59; 24:15; Rom. 5:12; 6:23; 8:10–11; 14:8–9; 1 Cor. 15:22–23, 42–44; 2 Cor. 5:1–8; Phil. 1:21–23; 3:20–21; Col. 1:20–22; 1 Thess. 4:13–17; 5:10; 2 Tim. 4:6–8; Heb. 9:27; 10:27; 12:23; Jas. 2:26; 1 Pet. 1:3–5; 3:18–20; 4:6; 2 Pet. 2:9; Jude 6–7; Rev. 6:9–11; 14:13; 20:12–15; 21:1–4; 22:3–5.

B. Christ’s Return and the Final Judgment

Jesus Christ, the risen Lord, will return personally, visibly, powerfully, and gloriously to receive the redeemed to Himself. The timing of His return is known only to the Father and may occur at any moment. Upon His return, all the dead will be raised bodily: the righteous, those who belong to Jesus, will be raised to eternal life, while the wicked, those who have rejected His mercy, will be raised to condemnation. Christ will judge with perfect justice, revealing every secret, rectifying every wrong, granting rewards to those who have received His forgiveness, and consigning to punishment those who have refused it.

Job 19:25–27; Psa. 50:3–6; 96:13; 98:9; Ecc. 12:14; Dan. 7:9–14; 12:2–3; Zech. 14:4–5; Matt. 16:27; 24:27, 30–31, 36, 42–44; 25:31–46; Mark 8:38; 13:26–33; Luke 12:40; 17:24–30; 21:27–28; John 5:22–29; 6:39–40, 44, 54; 12:48; 14:2–3; Acts 1:9–11; 10:42; 17:30–31; Rom. 2:5–16; 8:10–11; 14:10–12; 1 Cor. 4:5; 15:20–28, 51–54; 2 Cor. 5:10; Phil. 3:20–21; 1 Thess. 4:13–18; 5:2–6; 2 Thess. 1:7–10; 2:1–2; 2 Tim. 4:1, 8; Titus 2:11–14; Heb. 9:27–28; Jas. 5:7–9; 1 Pet. 4:5; 2 Pet. 3:7–13; 1 John 2:28; 3:2–3; Jude 14–15; Rev. 1:7; 11:15–18; 20:11–15; 22:12–13, 20.

C. The Eternal State

Scripture describes Heaven and Hell as real and eternal destinations. Heaven is the everlasting home for those who believe the Gospel and accept God’s forgiveness; we will dwell forever in the presence of God, in glorified bodies, experiencing ultimate blessing. Hell is the place of eternal punishment and suffering for Satan, his angels, and all who persist in unbelief, rejecting God’s offer of forgiveness through Christ. An individual’s response to the Gospel during this life is the sole determining factor of his eternal state.

Deut. 30:19–20; Psa. 16:11; 49:14–15; 73:24–26; Isa. 25:6–9; 26:19; 33:17; 35:10; 66:22–24; Dan. 12:2–3; Matt. 5:12; 7:13–14; 10:28; 13:41–43, 49–50; 18:8–9; 22:13; 25:31–46; Mark 9:43–48; Luke 12:4–5; 16:22–26; John 3:16–18, 36; 5:28–29; 6:40; 10:28; 14:2–3; 17:24; Rom. 2:6–8; 6:23; 8:18–23; 2 Cor. 4:17–18; 5:1, 8; Phil. 1:21–23; 3:20–21; 2 Thess. 1:7–9; 2 Tim. 4:18; Heb. 9:27; 12:22–24; 2 Pet. 3:7, 13; Jude 6–7, 13; Rev. 14:10–11; 19:20; 20:10, 14–15; 21:1–4, 22–27; 22:3–5, 14–15.