Statement of Faith

The Scriptures

God and Revelation

Our eternal, transcendent, all-glorious God, who forever exists as Father, Son, and Holy Spirit, is by His very nature a communicative being (Gen. 1:3; Jhn. 1:1, 17:5; Heb. 3:7). He both creates (Gen. 1; Psa. 33:9, 147:18, 148:5; Col. 1:15-17; Her. 11:3) and governs (Psa. 29; Lam. 3:37-38; Isa. 46:8-11; Col. 1:15-17; Heb. 1:3) through His words and has graciously revealed Himself (Deut. 29:29; 1 Sa. 3:21) to humanity (Gen. 1:26; Gen. 2:15-17) in order to commune with us (Act. 17:24-27). He has revealed Himself through creation and providence in ways plain to all people, leaving no one without a testimony of Himself (Gen. 3:8-9; Psa. 19:1-5; Hos. 2:20; Jhn. 10:14-15; Act. 14:17; Rom. 1:19-21). He also revealed Himself through specific words, that we might come to a fuller knowledge of His character and will (Psa. 19:7-11), learning what is necessary for salvation and life (2 Ti. 3:15-17; 2 Pe. 1:3-4). Through the medium of human language (Exo. 32:16; Heb. 1:1-2), which is suitable and adequate for communication with those who bear His Image, God has preserved in Holy Scripture the only authoritative and complete revelation of Himself for all humanity (Rev. 22:18-19).

The Origin of Scripture

All of Scripture is breathed out by God (2 Ti. 3:16; 1 Th. 2:13), being accurately delivered through various human authors by the inspiration and sovereign agency of the Holy Spirit (2 Pe. 1:19-21). We, therefore, receive the sixty-six (66) books of the Old and New Testaments as the perfect, infallible, and authoritative Word of God. With the fullness of revelation given in Christ and His completed redemptive work, no new normative revelation will or need be given until Christ returns (Heb. 1:1-2; Rev. 22:18-19). In the origin (e.g., original, firsthand) manuscripts, the whole of Scripture (and, the extent of its parts) is inerrant—without error in that which it affirms (Psa. 119:160; Pro. 30:5-6; Jhn. 10:35). And, because we believe there is one divine and holy Author of all Scripture, we are able to arrive confidently at a harmonious, doctrinally unified understanding of the whole when we receive it according to His terms, His definitions, and through His lens of inspiration. Furthermore, we believe God, in his loving providence, predetermined to preserve his Word as pure and trustworthy throughout history (Psa. 12:6-7; Mar. 13:31) as he guided the early church in discerning and identifying the canon of Scripture He solely inspired.

The Attributes of Scripture

Believers live by every Word that comes from the mouth of God (2 Pe. 1:17-19; Luk. 16:29-31; Heb. 4:12-13). The Word of God is, therefore, both necessary and wholly sufficient for (a) knowing the Father’s love in and through Christ, (b) experiencing his glorious plan of redemption, and (c) being instructed in the way of fruitful and godly living (Rom. 10:13-17; 2 Ti. 3:15-17). Further, the Word of God is clear, complete, and active (Heb. 4:12). Everything believers need to know, love, and fellowship with God can be plainly understood through scriptural study (2 Ti. 2:14-15) and revelation of the Holy Spirit (Psa. 119:105; Jhn. 16:13; 1 Co. 2:10-13; Eph. 1:17-18), without the need of, or appeal toward, any human authority (Deu. 30:11-14; Psa. 19:7, 119:130; Act. 17:11). And, though not all Scripture is equally plain to understand, when its intended meaning is misunderstood, the fault lies NOT in the clarity of God’s communication, but in the misconceptions and opinions of the recipient apart from the Holy Spirit (Luk. 24:25; Jhn. 8:43). Scripture is the supreme and final authority, the rule of faith and life, and the final judge at the end of time (Jhn. 12:48). The Scriptures must not be added to or taken away from (Rev. 22:18-19). All creeds, confessions, teachings, prophecies, and spirits (e.g., spiritual and in human form) are to be tested by the final authority of God’s Word (1 Jn. 4:1; Rev. 22:18-19).

The Reception of Scripture

We know the Bible as God’s divine Word (a) through Scripture’s own self-attesting authority (2 Pe. 1:17-19; Luk. 16:29-31; Heb. 4:12-13) and, (b) by the work of the Holy Spirit (Jhn. 4:23-24, 14:17, 16:13; Eph. 1:13; 2 Th. 2:13), which bears witness to mankind that the Word is Truth within our heart, mind, and conscious (1 Co. 2:14; Luk. 16:29-31; Heb. 4:12-13). As the Scriptures are preached and read (1 Ti. 4:13; 2 Ti. 4:1-2), the Spirit delights to illuminate our minds so that we understand, cherish, and obey His Word (Psa. 19:7-11; Jas. 1:22-25). Further, God’s intended meaning for each and every Word in Scripture is revealed through the intentions of the inspired human authors, rendering the truth of God’s Word a fixed, historical reality. As such, the Bible is to be prayerfully interpreted according to its context and original intent, with due regard to the progressive nature of revelation and the collective interpretation of believers through the ages (2 Ti. 2:15). Scripture should be used to interpret Scripture, and the meaning of each text must be understood in light of the whole. Devotion to God’s Word (Due. 6:6-7; Psa. 1:1-2, 119:1; Jos. 1:8) and His unchanging revelation in Scripture is essential (a) to commune with God personally, (b) be fortified in faith, (c) sanctified from sin, (d) strengthened in weakness, and(e) sustained in suffering (Isa. 50:4, 55:10-11; Jer. 23:29; Jhn. 17:17; Act. 20:32; Rom. 15:4; 1 Th. 2:13; Heb. 4:12.

The Triune God

The Nature of God

There is only one (Deu. 6:4; 1 Co. 8:4-6; 1 Ti. 1:17) true and living God (Jer. 10:10; Jhn. 17:3; 1 Th. 1:9), who is infinite in being (Exo. 3:14; Job. 11:7-9), power (Psa. 24:8; Mat. 19:26), and perfections (Mat. 5:48). God is eternal (Psalm. 90:2; Rev. 1:8), independent, and self-sufficient, having life in Himself with no need for anyone or anything (Psa. 50:10-12, 102:25-27; Act. 17:24-25). He is spirit (Jhn. 4:24), transcendent and invisible (Rom. 1:20), with no limitations or imperfections (Psa. 18:30), immutable (Mal. 3:6; Jas. 1:17), and everywhere present with the fullness of His being (Jer. 23:23-24; Psa. 139:7-10). His knowledge is exhaustive, including all things actual and possible, so that nothing—past, present, or future—is hidden from His sight (Isa. 42:8; 1 Jn. 3:20). God is not divided into parts, but His whole being includes all of His attributes: He is entirely holy (Psalm. 99:9), loving (1 Jn. 4:8), wise (Psa. 104:24; Rom. 16:27), just (Deu. 32:4; Rom 3:25-26), good Psa. 106:1; Rom 16:27), merciful (Exo. 34:6; 2 Co. 1:3), gracious (Psa. 103:8; 1 Pe. 5:10), and truthful (Psa. 12:6; Pro. 30:5; Tit. 1:2). God is the infinite fountain of being (Psalm. 36:9; Jhn. 5:26) who created all things (Gen. 1:1; Psa. 33:6, 9; Jhn. 1:3), and all things exist by Him and for Him Rom. 11:36; Col. 1:16). He is supremely powerful to perform all His holy and perfect will, ruling over His creation with total dominion (Psalm. 115:3, 66:7), righteousness (Psalm. 9:8, 36:6), wisdom (Psa. 104:24; Rom. 16:27), and love Exo. 34:6; Psa. 119:64). In His transcendence, therefore, God is incomprehensible in His being and actions, yet He reveals Himself such that we can know Him truly and personally (Psa. 145:3; 1 Co. 2:10-12; Rom. 11:33; Col. 1:10; Jer. 9:23-24).

The Holy Trinity

The one true God eternally exists as three persons—Father (Jhn. 6:27; Tit. 1:4), Son (Jhn. 1:1, 8:58; Col. 2:9), and Holy Spirit (Heb. 9:14; 1 Co. 3:16; Act. 5:3-4)—infinitely excellent and all-glorious. Each person of the Trinity is fully God, sharing the same deity, attributes, and essential nature, yet there is but one God (Deu. 6:4; Isa. 45:21-22). Each person of the Trinity is also distinct, yet this distinction does not suggest God is divided into three parts, natures, or gods. The Father has always existed as Father, the unbegotten fountain of all life (Rom. 11:36; Eph. 4:6). The Son has always existed as Son, eternally begotten of the Father, uncreated and without beginning, of one essence with the Father (Jhn. 1:1-4, 10:30; Heb. 1:3, 5). The Holy Spirit has always existed as Spirit, eternally proceeding from the Father and the Son, and of one essence with them (Jhn. 15:26; Gal. 4:6). As such, the Godhead exists in a perfect unity, indivisible as to nature and substance, yet inseparably distinguished as persons who enjoy a fullness of fellowship and love (Jhn. 3:35, 14:31; 17:24).

The Relations and Actions of the Trinity

The persons of the Trinity—Father (Jhn. 6:27; Tit. 1:4), Son (Jhn. 1:1, 8:58; Col. 2:9), and Holy Spirit (Heb. 9:14; 1 Co. 3:16; Act. 5:3-4)—being one in nature, are also inseparably united in their external works (Gen. 1:2; Jhn. 1:3, 5:19). As such, to deal with one person within the Trinity is to deal with the Trinity as a whole (Jhn. 10:38, 14:9-11). There are distinctions in the way the divine persons relate to each other and to creation (Gen. 1:1-2; Heb. 1:2), yet there is no difference in their unified essence or attributes, as the ordered relations among the persons are eternal without any inequality. In the works of creation, providence, and redemption, the persons fulfill roles consistent with their eternal relations: the Father originates, the Son accomplishes, and the Spirit completes (Jhn. 3:16, 6:38, 15:26; Rom. 8:13; Gal. 4:4; Heb. 10:5-7). Distinct, yet neither divided nor mixed, the three persons of the Trinity are of one and the same essence, are equal from all eternity, and are worthy to be worshipped as the one God—Father, Son, and Holy Spirit (Rev. 5:12-14).

God's Sovereign Purposes

Ordains All Things for His Glory

From all eternity, God sovereignly ordained all that exists and all that occurs in His creation (Psa. 33:11; Isa. 37:26; Eph. 1:11), in order to display the fullness of His glory Rom. 11:36; Exo. 14:17-18; Psa. 19:1). God’s plans are efficacious, always coming to pass (Psa. 33:11; Isa. 46:9-10, 55:11), and universal, encompassing all the affairs of nature Job 37:6-13; Col. 1:16-17), history (Psa. 33:10-11; Pro. 21:1), and individual lives (Pro. 16:9, 20:24; Psa. 139:6). These decrees are an exercise of His free (Rom. 9:15), unchangeable (Num. 23:19; Heb. 6:17), wise (Rom. 11;33), and holy will (Eph. 1:11). Yet God, in his foreordination, is not the author of sin (Jas. 1:13; 1 Jn. 1:5), nor do His decrees negate the will of His creatures, who act with the power of willing choice in accord with their nature (Act. 2:23; Rom. 9:14-24; Phi. 2:12-13). His ordaining and governing all things is compatible with His creatures’ moral accountability (Rom. 3:19) such that God never condemns a person unjustly (Dan. 4:37; Rom. 1:20). All persons therefore are responsible for their actions, which have real and eternal consequences (Luk. 10:28; Jhn. 3:16).

God's Grace in Salvation and Election

Definition and Context of Salvation. At its core, salvation is rooted in God's love and manifested in Christ's redemptive work—"for God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life" (Jhn. 3:16). Scripture consistently speaks to the gravity of humanity's need "for all have sinned and fall short of the glory of God" (Rom. 3:23). And, while the term salvation scripturally refers to the deliverance from sin and its consequences, culminating in eternal life with God, there is both an open invitation—"for many are called, but few are chosen"—and, the reality of God's sovereign choice.

The Universal Invitation of Salvation. God, in His great love before the foundation of the world, chose to save all mankind from sin in and through the sacrificial death of Jesus Christ (Jhn. 3:16; Rom. 3:23). To this end, God "...wants all men to be saved and to come to a knowledge of the truth" (1 Ti. 2:4), and is "...not wanting anyone to perish, but everyone to come to repentance" (2 Pe. 3:9). Jesus Christ reinforces the invitation to mankind by instructing His followers to make disciples of "all nations" (Matt, 28:19). This mission of sharing the good news of salvation universally implies that no one should be excluded from hearing this invitation.

The universal reach of the gospel depicts God's readiness to save all who sincerely call upon Jesus Christ and, therefore, indicates that the invitation to salvation is NOT restricted to a select few, but is truly offered to all mankind regardless of the nature and severity of their sinfulness before Him. Evidence of the broad nature of the invitation can be found in Jhn. 3:16, which states "God so loved the world." God's love and the atonement provided through Jesus Christ therefore is clear—"...for Christ suffered once for sins, the righteous for the unrighteousness, to bring you to God" (1 Pe. 3:18). 1 Jn. 2:2 clarifies "the death He died to sin, once for all" (Rom. 6:10) ensures all mankind who call on Jesus Christ have "been sanctified through the offering of the body of Jesus Christ once for all" (Heb. 10:10). "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Rom. 6:23). And, no external condition disqualifies a person from receiving the saving grace of Christ.

The Necessity of Faith and Response. Now, although God's invitation is extended broadly, Scripture underscores a necessity for personal belief: "...whoever believes in the Son has eternal life" (Jhn. 3:36). Both Rom. 10:13 and Joel 2:32 declare faith and belief as the response required of those who wish to grasp the full benefits of the invitation. These and many others place responsibility on individuals to respond in faith. Eph. 2:8-9 clarifies that while faith is a gift of God, the invitation requires one to respond with the gift of faith to embrace the invitation of salvation: "...for whoever believes in the Son has eternal life" (Jhn. 3:36). Matt. 22:14 clarifies a genuine, heartfelt use of the gift of faith that leads to repentance establishes a clear delineation between those invited to salvation and those who will be chosen for salvation.

The Election of God. Scripture contains direct references to divine election (e.g., chosen). Eph. 1:4 says, "For He chose us in Him before the foundation of the world to be holy and blameless in His presence." Rom. 8:29-30 and 9:10-24 speak of God's sovereign mercy in selecting certain individuals and nations for particular purposes. These and many other verses highlight God's initiative in salvation, ensuring confidence that salvation is not self-generated, but anchored in divine grace. Rom. 9:23-24 affirm God's choosing as a means to make known "the riches of His glory," uniting both Jews and Gentiles in His church. These verses further explain the manifold wisdom of God, who orchestrates redemption to bring Himself glory (see Eph. 3:10-11).

The doctrine of election, therefore, is not meant to exclude sincere believers from salvation, but to emphasize that salvation rests upon God's gracious decree. Thus, God’s election is entirely gracious (Eph. 1:6, 2:8-9; Rom. 11:5-8) and NOT conditioned upon foreseen faith, obedience, perseverance, or any merit in those whom God has called or chosen (Rom. 9:11-18; 1 Co. 1:26-31). His decision to set His saving love upon all mankind is based entirely on His sovereign will and good pleasure (2 Ti. 1:9).

To be clear, election is NOT God's way of guaranteeing that some (e.g., chosen) will freely respond to His call while limiting invitation or the faith to believe in Jesus Christ to others who receive the call. The sovereignty of God and the responsibility of mankind exist side-by-side in the Scriptural framework: "Work out your salvation with fear and trembling. For it is God who works in you..." (Eph. 3:10-11). For "...all who were appointed for eternal life believed" (Act. 13:48). As such, Scripture is clear to note that God's foreknowledge and purpose exist outside of human temporal constraints: the use and application of one's divine gift of faith to the degree that repentance is the result. Thus, the perspective of Scripture is that we proclaim the gospel universally, and those who come are indeed the ones God foresaw and chose.

A Fixed Election. The number of God’s elect (e.g., chosen) is fixed for eternity—"few are chosen"—and, no one who has been chosen by God will be lost (Jhn. 10:25-29; Rom. 8:29-30, 11:5-8). In the mystery of his will, God passes over the non-elect (Rom. 9:17-22; Judge. 4; Rev. 20:15), withholding His mercy and punishing unbelieving and unfaithful mankind for their sins as a display of His holy justice and wrath (Rom. 9:22; Rev. 19:1-5).

Assurance for Believers. The doctrine of election provides security to those who trust in Christ, reminding them that their salvation is not solely a human resolution, but a plan rooting in God's unchanging will (Jhn. 6:37-40). Scripture pointedly declares that God will in no way cast out those who come in repentance (Jhn. 6:37) if the faith that "believe[s] in the Lord Jesus" (Act. 16:31) is genuine, and the individual is a sincere seeker with no doubt of His sincerity or power to enact that which He has decreed (e.g., trust). Thus, if God has chosen a person, they need not fear that some shortcoming will alter God's purpose or choosing. As God has appointed the elect (e.g., chosen) to glory (Col. 3:4; Rom. 8:29-30), so has He foreordained all the means necessary to carry out His saving purposes (Rom. 9:22; Rev. 19:1-5). Those whom He has predestined are redeemed by Christ (1 Th. 5:9-10; Tit. 2:14), effectually called to faith by His Spirit, justified, adopted, sanctified (Rom. 8:30; Eph. 1:5; 2 Th. 2:13), and kept by God’s power to the end (1 Pe. 1:5). God does all of this in order to demonstrate his mercy to the praise of His glorious grace (Eph. 1:6, 12, 14).

Although attended with mystery, the doctrine of election should not produce speculation, introspection, apathy, or pride (Deu. 29:29; Psa. 131:1; Rom. 9:20), but rather humility, gratitude, assurance, evangelistic passion, and eternal praise for the undeserved grace of God found in Jesus Christ (1 Co. 1:26-31; Eph. 1:5-6, 12; 1 Th. 1:2, 4; 2 Th. 2:13; 2 Ti. 2;10).

Man's Sin and Its Effects

The Origin of Sin

God originally created man and woman innocent and righteous, without stain or corruption (Gen. 1:27, 31; Ecc. 7:29). In this state, Adam and Eve enjoyed a fullness of life in communion with God, delighting in Him and His righteous will, yet capable of transgressing (Gen. 2:7-9), 15-17). Despite these privileges, they were led astray by Satan (Gen. 3:13; 2 Co. 11:3), willfully sinning against their Creator by doing what he had forbidden (e.g., eating from the fruit of the tree of life; Gen. 3:6-7). In their act of sin, they doubted God's character, rejected His authority, and disobeyed His word (Gen. 2:17, 3:1-6). This action (e.g, trespass, rejection, rebellion) of God’s command (Gen. 3:17; Rom. 5:18-19) brought about enmity (e.g., the quality of being an enemy; hostile or unfriendly disposition) with God (Gen. 2:16-17; Rom. 5:12) and the curse of death (Gen. 2:16-17; Rom. 5:12). Why? God had established Adam as the representative head of the human race (Rom. 5:12-19; 1 Co. 15:22, 49), and his sin was imputed upon all mankind—his descendants—bringing guilt, condemnation, and death to humanity (1 Co. 15:21-22; Rom. 5:12-18). As a result, mankind is born corrupt (Gen. 6:5; Job 14:4, 15:14; Jer. 17:9; Eph. 2:3), and inclined toward sin in thoughts and deeds from conception (Gen. 8:21; Psa. 51:5; Rom. 3:23).

The Effects of Sin

Adam's sin led to the corruption of humanity (Rom. 5:12; Eph. 2:3), which is the foundation of why we sin (Psalm. 14:3, 51:1-5, 58:3; Jas. 1:14; Mat. 15:19). The imputed sin made mankind enemies of God (Eph. 2:3; Rom. 5:10, 8:7), living under the power of Satan (Jhn. 8:44; Act. 26:18; 2 Ti. 2"26; 2 Co. 4:4; i Jn. 5:19; Eph. 2:2), subject to the curse of the law (Gal. 3:10; Rom. 4:15; Deu. 28:45), and deserving of eternal punishment (Dan. 12:2; Mat. 25:46; Rom. 1:32, 6:23; Rev. 20:14-15). Moreover, the very nature of all mankind that followed after Adam was corrupted, and there no part of our being that is untainted by sin (Gen. 6:5; Rom. 3:10-18, 7:8; Eph. 2:3; Jer. 17:9). And, while humanity remains a creation in the image and likeness of God (Gen. 9:6; Jas. 3:9), and we manifest the virtues of common grace, we are no longer capable of pleasing God (Rom. 8:8; Heb. 11:6), meriting His favor (Isa. 64:6; Rom. 3:20; Gal. 2:16), or freeing ourselves from a bondage to sin (Jhn. 8:34; Eph. 2:1-2). Our hearts are hardened (Eph. 4:18; Mat. 13:15), our understanding is darkened (Rom. 1:18-23, 28; Eph. 4:8),our conscience is corrupt (Tit. 1:15; 1 Ti. 4:2), our spiritual sight is blinded (2 Co. 4:4; Jhn. 9:39; Rom. 11:8), and our deeds are evil (Isa. 64:6; Jhn. 3:19; Col. 1:21). All humanity, therefore, are dead in sin and without hope apart from salvation by faith in and through Jesus Christ (Eph. 2:12-13).

The curse of Adam's sin not only corrupted mankind, but also all that came forth by the Word of God during the 6 days of His scripturally documented creative works (Gen. 1:1-2:1-3). As such, the world and its inhabitants are subject to futility, decay, and death (Gen. 3:14-19; Rom. 8:19-25). Both the cursed creation and moral evil produce calamity, suffering, hostility, and injustice in the world (Ecc. 4:1; Mat. 24:7; Jhn. 16:33; Tit. 3:3). The groaning of the created order reminds us of our fallenness and causes us to long for the redemption of all things under Jesus Christ (Rom. 8:22-23; 1 Co. 15:24-25; Heb. 2:8; Rev. 21:4).

The Person of Jesus Christ

Incarnation and Two Natures

In the fullness of time, God the Father sent his eternal Son (Jhn. 3:16; Gal. 4:4) into the world (Mat. 1:21). Named Jesus the Christ, He was conceived by a seed of Holy Spirit (Luk. 1:35), and born of the virgin Mary (Mat. 1:23; Luk. 1:34). His nature was fully human with all its attributes and frailties, yet without the imputed sin assigned all those born of Adam (Jhn. 1:14; Heb. 2:16-17, 4:15). Thus, in the union of the Holy Spirit and Mary, two whole, perfect, and distinct natures were inseparably joined together into the one person as the divine Son without confusion, mixture, or change. This union also allowed Jesus Christ to (a) act in and through both his human and divine nature (Mar. 4:35-41, 11:12; Luk. 2:52, 6:6-10); (b) act in ways appropriate to each nature, with both natures being preserved without diminishment; and (c) having both human and divine nature united, finding expression in the one person of Jesus Christ (Jhn. 1:14; Heb. 1:1-3). Thus, our Lord Jesus Christ, God the Son incarnate, can be rightly seen as fully God and fully man, with a divine ability to become our all-sufficient Savior and the only Mediator between God and man (Act. 4:12; 1 Ti. 2:5).

Earthly Life and Ministry

As God’s incarnate Son, our Lord Jesus Christ inaugurated the kingdom of God (Mar. 1:15; Mat. 12:28), fulfilling God’s salvation purposes for mankind (Isa. 53; Act. 4:12; Rom. 3:21-22; 2 Co. 1:20) and all Old Testament prophecies about the One to come (Luk. 24:44; Jhn. 5:39); these being: (a) the Seed of the woman (Gen. 3:15; Rom. 16:20); (b) the Seed of Abraham (Gen. 15:18, 17:8; Mat. 1:1; Gal. 3:16), a Prophet like Moses (Deu. 18:15; Act. 3:22-26); a Priest after the order of Melchizedek (Osa. 110:4; Heb. 5:5-6); the Son of David (2 Sa. 7:16; Mat. 1:1, 22:42-45); the Suffering Servant (Isa. 53:3-6; Mar. 10:45); and, God’s appointed Messiah (Dan. 9:25-26; Mat. 16:16). Anointed by the Holy Spirit (Mat. 3:16), Jesus entered into full human existence enduring the common infirmities, temptations, and sufferings of mankind. Yet, in all things human, He perfectly revealed the character of God (Jhn. 1:14, 18, 14:9-11; Heb. 1:1-3), taught with divine authority and utter truthfulness (Mar. 1:22; Jhn. 12:49-50, 14:10-11), extended God’s love and compassion (Mat. 9:36; Mar. 6:34; Jhn. 13:1, 34, 14:21), and demonstrated His Lordship through the working of miracles (e.g., Mat. 8:1-17; Mar. 2:1-12; Luk. 7:11-17; Jhn. 2:1-11; et al.) and the exercise of divine prerogatives (Mat. 11:27; Mar. 2:5-12; Jhn. 9:39, 10:9, 11, 20:28-29). The result was a sinless life (Heb. 2:16-17, 4:15) in complete obedience to His Father (Jhn. 5:19; Phil. 2:8).

Death, Resurrection, and Reign

Our Savior Jesus Christ was also obedient unto death (Phil. 2:6-7). He was crucified under Pontius Pilate, submitting Himself to the Cross to fulfill a substitutionary death for the imputed sins of Adam placed upon all mankind (Isa. 53:5-12; 2 Cor. 5:21; Rom. 3:24-25; 1 Pe. 3:18). He was buried and arose in human, bodily form from the dead on the third day after His death (Mat. 28:1-10; Mar. 16:1-18; Luk. 24:1-12; Jhn. 20:1-10; 1 Co. 15:3-4), vindicating His divine identity as the saving work of God’s Messiah (Act. 2:32-33, 4:10, 13:32-39, 17:31; Rpm. 1:3-4, 4:25) and guaranteeing the defeat of death, our future resurrection, and the glorification of our physical bodies 1 Co. 15:20-57). Forty days after His resurrection, Jesus ascended in bodily form to heaven (Luk. 24:50-53; Act. 1:9) where He is now enthroned at the right hand of God (Act. 2:33, 5:31, 7:55-56; Rom. 8:34; Eph. 1:20; Heb. 1:3, 8:1, 10:12), reigning over all things (Mat. 28:18; Jhn. 17:2; Heb. 1:3), and interceding for His people as their Great High Priest (Heb. 4:14, 7:25, 10:21). One day, Jesus will return during a time when the Word of God will judge all humanity and angels Mat. 25:31-32; Jhn. 12:48; Rom 2:16; 2 Ti. 4:1), putting all His enemies under His feet and dwelling with His people forever 1 Co. 15:25-27; Heb. 2:8).

The Saving Work of Jesus Christ

The Humiliation of Christ in His Saving Work

In the entirety of His life and death, Jesus Christ humbled Himself (Phil. 2:6-8) to serve as our Mediator (1 Ti. 2:5; Heb. 9:15, 12:24) in obedience to His Father’s saving purposes (Jhn. 4:34, 5:30, 6:38). As the second Adam (Rom. 5:14; 1 Co. 15:45), His sinless life (2 Co. 5:21; Heb. 4:15; 1 Pe. 2:22) of wholehearted obedience to God’s law obtained the gift of perfect righteousness (Rom. 5:17-21; 2 Co. 5:21; Phil. 3:9) and eternal life Jhn. 3:14-16, 5:24; Tit. 3:7; 1 Jn. 5:11) for all those who choose to believe in Him (Jhn. 6:37, 10:29; Eph. 1:3-5). In His substitutionary death on behalf of His people (Isa. 53:4-6, 12; Mar. 20:28; 2 Co. 5:21), Jesus Christ offered himself by the Spirit (Heb. 9:14) as a perfect sacrifice, which satisfied the demands of God’s law by paying the full penalty for all of mankind's sinfulness (Jhn. 19:30; Rom. 8:1; Heb. 1:3). On the cross, Christ bore our sins (1 Pe. 2:24), took our punishment (Gal. 3:13), propitiated God’s wrath against us (Rom. 5:9), vindicated God’s righteousness (Rom. 3:25-26), and purchased our redemption (Rom. 3:24; Eph. 1:7) in order that all mankind might be reconciled to God (Rom. 5:10; 2 Co. 5:18; Col. 1:22) and live with Him in blessed fellowship forever (Eze. 37:27; Jhn. 17:3; Rev. 21:3).

The Efficacy of Christ's Saving Work

God the Father was pleased to accept Christ’s sacrifice as a complete atonement for sin, raising him to new life (Act. 3:15, 13:30; Rom. 10:9; 1 Co. 15:15) and vindicating His identity and work as the Messiah (Act. 2:22-36, 4:10-12; Rom. 1:3-4). For those who place faith in Jesus Christ, God’s righteousness requires no further sacrifice for sin, Rom. 3:25-26, 5:9; Heb. 10:10) nor is there any human achievement or merit to be added to Christ’s accomplishment (Rom. 3:27; 1 Co. 1:29-31; Gal. 6:14; Eph. 2:9; Phil. 3:7-9). The atoning work of Christ is wholly efficacious (Col. 1:20; Heb. 7:25, 9:12-14; 1 Jn. 1:7), securing the full salvation of all those who believe in His Name (e.g., the elect) by purchasing the forgiveness of sins (Mat. 26:28; Luk. 24:47; Act. 10:43; Col. 1:14), the gifts of faith and repentance (Jer. 31:33; Eze. 36:26-27; Eph. 2:8-9; Phil. 1:29), eternal life (Jhn. 3:16, 5:24, 6:40; Act. 13:48; Rom. 5:21, 6:23; 1 Ti. 1:16), and every other blessing that comes to God’s chosen people (1 Co. 2:21-23; Eph. 1:3; 1 Pe. 1:3). As the sole and sufficient atonement for sin (Act. 4:12; Heb. 7:27, 9:26), Christ’s saving work is to be proclaimed to all people without exception as the only means of reconciliation with God (Mat. 28:19-20; Luk. 24:47; Act. 17:30; Rom. 10:14-17, 15:20). As such, there is no other Mediator between God and man than our Savior, Jesus Christ (1 Ti. 2:5).

The Exaltation of Christ in His Saving Work

The exaltation of Christ in his resurrection, ascension, and reign reveals the full glory of his mediatorial work (Eph. 1:20-23; Col. 1:18-20; Rev. 5:5-14). Raised by the power of God (Act. 2:24; Rom. 1:3-4), Christ triumphed over sin, death, and Satan (Jhn. 12:31; Eph. 1:20-21; Col. 2:13-15; Heb. 2:14-15) and, as the firstfruits of the new creation (1 Co. 15:21, 23), gives eternal life to all who are united to Him with the gifts of faith and repentance purchased through His atoning work on our behalf (Mat. 11:28; Jhn. 5:21, 6:37, 40, 54; 1 Co. 15:45; Rev. 5:9). And, having ascended to the Father’s right hand (Act. 1:9, 2:33; Eph. 4:8), Christ pours out His Spirit on His chosen people (Jhn. 3:34; Act. 2:33) and intercedes on their behalf (Rom. 8:34; Heb. 7:25) as a Great High Priest (Heb. 4:14-15), continually and persistently advocating their cause (1 Jn. 2:1) and granting them access into God’s presence (Rom. 5:2; Eph. 2:18, 3:12). As the exalted Lord, Christ reigns with all authority as universal king (Mat. 28:18; Eph. 1:22) and Head of His Church (Eph. 1:22, 5:23; Col. 1:18), governing the affairs of men and nations (Rev. 1:5, 17:14, 19:16) and empowering His people to be victorious over sin and Satan (Eph. 6:10-11; 1 Jo. 5:4-5). The consummation of Christ’s saving work will occur when He returns to judge the world in righteousness by means of the Word of God (Act. 17:31; Rom. 2:16; 2 Ti. 4:1), deliver the kingdom to His Father (1 Co. 15:24), and receive eternal worship as King of kings and Lord of lords Rev. 17:14, 19:16).

The Person and Work of the Holy Spirit

NOTE: Scripture teaches that those who believe, by faith and repentance, in Jesus Christ and His atonement for the imputed sin of Adam AND those sins committed by each individual ought to be “[baptized] in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19). Here, Scripture does not merely present the Holy Spirit as a force, but as a  Person. Further, Scripture refers to the Holy Spirit in personal terms (Jhn. 15:26; 16:7-8, 13-14). He speaks ( 1 Ti. 4:1), He loves (Rom. 15:30), He chooses (Act. 13:2), He teaches (Jhn. 14:26), and He guides (Act. 16:7). He can be lied to (Act. 5:3-4) and grieved (Eph. 4:30). BUT, the Holy Spirit also possesses the nature of deity, and shares the attributes of God. He is eternal (Heb. 9:14), omnipresent (Psa. 139:7-10), and omniscient (1 Co. 2:10-11). He was actively involved in the creation of the world (Ge. 1:2), and enjoys intimate association with both the Father and the Son (Mat. 28:19; Jhn. 14:16). And, when we compare Exo. 16:7 with Heb. 3:7-9, we can see the Holy Spirit and Yahweh are One and the Same (see also Isa. 6:8; Act. 28:25).

The Person of the Holy Spirit

The Holy Spirit is the third person (e.g., Isa. 63:10; Mat. 12:24; Luk. 12:12; Jhn. 14:26; Act. 5:3-4, 9, 7:59, 13:2-4, 20:28; Eph. 4:30; 2 Co. 3:17-18) of the Trinity, Who proceeds eternally from the Father (Pro. 1:23; Isa. 42:1; Luk. 11:13; Jhn. 14:16-17, 26, 15:26; 1 Co. 2:10-12; Gal. 3:5; 1 Jn. 3:24) and the Son Jhn. 5:21; cf. Jhn. 6:63, 15:26, 16:7, 13-15; Act. 2:17-18, 33; Rom. 8:9-11; Gal. 4:6; 1 Pe. 1:11; Jhn. 15:26). He is equal in deity, attributes, and nature with the Father and the Son Lev. 11:45; cf. Psa. 51:11, 19:2, 39:7, 143:10; Isa. 40:13-14, 63:1-11; Mic. 3:8; Mar. 10:18; see also New. 9:20; Act. 1:8; Rom. 1:4; 1 Co. 2:10-11; Sir. 3:5; Heb. 9:14; Rev. 4:8), and with Them is to be worshipped and glorified. The Spirit manifests God’s active presence in the world, giving life in God’s creation (Gen. 2:7, 6:3; Job 33:4, 34:14-15) and new creation (Jhn. 3:1-15, 6:63, 7:37-39; Rom. 8:11). Existing forever with the Father and the Son, the Spirit is the agent of all blessing to God’s creatures and makes communion with God the Father, and Jesus Christ, His Son, possible for us.

The Work of the Spirit Prior to Christ's Coming

The eternal Spirit was present at the beginning of God’s creation (Gen. 1:2), carrying out the creative Word of God (Psalm. 33:6, 9, 104:30) and giving life (Job. 33:4, 34:14-15; cf. Osa. 32:14-17) to all things. In God’s work under the old covenant, the Spirit was present with God’s people (Deu. 32:11-12; cf. Isa. 31:5; Gen.1:2; see also Psa. 51:10-12; Isa. 63:7-13; Hag. 2:5; Zec. 4:6) to consecrate, deliver, guide, and grant saving faith in the promises of God (Gen. 15:6; cf. Gal. 3:5-6; Heb. 11:8-10). The Spirit empowered prophets to reveal God’s Word (Mat. 22:43; Act. 1;16; 2 pe. 1:21), appointed elders to render judgment (Num. 11:16-17, 25), raised up judges to bring deliverance (Jud. 3:9-10, 6:34, ,11:29, 13:24-25, 15:14), anointed priests and kings as His representatives, and inspired the record of old covenant revelation (1 Sa. 10:9, 16:13; 2 Ch. 24:20; 2 Ti. 3:16). Through all the institutions and offices of the Old Testament, the Spirit’s work pointed to the ultimate revelation of God the Father through His Son, Jesus Christ (Heb. 1:1-2, 7:23-24, 9:12; Mat. 5:17-18; Mar. 7:18-19; Luk. 24:27; Jhn. 2:19, 21, 4:21, 23, 5:39, 46; Rom. 10:4; 2 Co. 1:20).

The Work of the Spirit in Christ and the New Covenant

The Spirit’s work in the new covenant centers on Jesus Christ and the church. It is by the Spirit that Jesus Christ was (a) conceived and born of a virgin Mat. 1:18-20; Luk. 1:35), (b) anointed to fulfill his earthly ministry (Isa. 11:1-3, 61:1; Mat. 3:16, 12:28-32; Mar. 1:10; Luk. 3:22, 4:16-21; Jhn. 1:32-34; Act. 1:2, 10:39; Heb. 2:4), (c) empowered to offer his life as a sacrifice (Heb. 9:14-15) and, (d) raised in resurrection power (Rom. 1:4, 8:11; 1 Pe. 3:18-20). After Christ ascended to the right hand of God the Father, the promised Holy Spirit descended upon believers at Pentecost and ushered in the new era of the Spirit’s fullness (Jhn. 14:2-4, 16, 25-26, 16:5-7; Act. 1:4, 8. 2:1-4, 16-21, 33), indwelling and empowering believers for life and service (Luk. 4:16-21; Jhn. 6:63, 16:13-14; Act. 1:8. 2:17-21; 1 Co. 12-14; Rom. 14:17; 1 Ti. 4:14; 1 Th. 5:19-21). This work continues today. The Spirit glorifies Christ and bears witness to Him, convicting the world concerning sin, righteousness, and judgment (Jhn. 16:8-11). He inspired the record of new covenant revelation through His Word (Jhn. 14:17, 26, 16:133-15; 1 Co. 2:10-13; 2 Ti. 3:16-17; 2 Pe. 3:15-16; 1 Ti. 5:18; cf. Luk. 10:7; Mat. 10:10; Deu. 25:4), and makes the Word effective in believer's hearts through the gift of regeneration (Jhn. 3:5-8; Tit. 3:5). He illuminates God’s Word to His people (Eph. 1:17-18; 1 Co. 2:12-14), assures believers of God’s love (Tom. 5:5; Gal. 4:6; Eph. 3:16-19), comforts them with His presence (Jhn. 16:7; Act. 9:31; 2 Co. 3:17-18, 13:14), intercedes on believer's behalf (Rom. 8:26-27; Jhn. 16:7), and sanctifies them in conformity to the image of Christ (Rom. 8:13; 2 Co. 3:18; Gal. 5:22-23). As such, the Spirit is the bond of our union with Christ Eph. 4:3; 1 Co. 12:12-13; Gal. 4:6), the seal of our salvation (2 Co. 1:21-22; Eph. 1:13, 4:30), the firstfruits of our redemption (Rom. 8:23; 1 Co. 15:20, 23), and the guarantee of our eternal inheritance (Eph. 1;13-14; cf. 2 Co. 1:22, 5:5).

Clarity Regarding Worship of the Holy Spirit

A final note regarding practices that encourage the praise and worship of the Holy Spirit. It is the role of the Spirit to lift up Jesus Christ and direct our attention to Him, glorifying Him (Jhn. 16:13-14). So, the Spirit assumes an auxiliary role in that He empowers believers to worship God the Father through Jesus Christ, His Son (Phil. 3:3), resulting in glory toward Christ; this, the result of the Spirit.

Praise and worship of God, therefore, is Spirit-led, flowing from the inward workings of the Holy Spirit, and prompting a response that offers our lives to God through Christ (Rom. 12:1). Scripturally, we worship Christ when obeying the Spirit's redirect toward Christ’s commands: for “those who obey His commands live in Him, and He in them. And this is how we know that He lives in us: We know it by the Spirit He gave us” (1 Jn. 3:24). It is the Spirit that assures us Christ is with us, prompting our praise, worship, adoration, and obedience to God the Father through Jesus Christ. He alone should be worshiped (see Exo. 34:14; Rev. 22:9), and is worthy of our praise (Psa. 18:3).

The Gospel and the Application of Salvation by the Holy Spirit

The Gospel

The gospel is the good news of Jesus Christ and all He did in his life, death, resurrection, and ascension to accomplish salvation for humanity Rom. 3:23-26; 1 Co. 15:3-5; Rev. 1:5, 5:5, 9-12). The gospel is not a human action or achievement, but rather an objective, historical, divine attainment (Rom. 1:3-4; 1 Co. 15:3-5) that remains Truth regardless of human opinion. The gospel stands as the core message of the Bible, which in all its parts testifies to God’s saving acts culminating in the person and work of Jesus Christ (Luk. 24:44-48; Jhn. 5:39; 1 Pe. 1:10-12). The reality of the gospel is, therefore, "the power of God that brings salvation to everyone who believes" in Jesus Christ (Rom. 1:16), providing hope for the lost (Mat. 4:16; Act. 4:12; Rom. 1:16), and abiding comfort and strength for the believer (Rom. 5:1-5, 8:31-39; 2 Co. 1:3-5). There is no salvation apart from Jesus Christ, for there is no other Name given under heaven by which we must be saved (Act. 4:12).

Effectual Calling, Regeneration, and Conversion

God commands the gospel to be proclaimed to all people everywhere (Mat. 28:19-20); Luk. 24:47; Act. 17:30; Rom. 10:14-17, 15:20) knowing all people are spiritually dead and unable to respond to this saving news (Jhn. 6:44; Eph. 2:1-3; Col. 2:13). Yet, through the proclamation of the gospel, the Holy Spirit regenerates those God elects to respond to the gospel. Their divine recognition of needing a Savior brings them into a living union with Christ, bestows upon them new spiritual life (Jhn. 3:5-6, 8, 6:63; 2 Co. 3:6; Rom. 10:14-17; Tit. 3:5), opens their eyes to see God’s glory in Christ (Jhn. 16:13-14; 2 Co. 3:16-18, 4:4, 6), and enables them to respond to the gospel in faith and repentance (Eph. 2:8-9); Phil. 1:29).

So, it is God that graciously and effectually calls to Himself those He chooses to save in and through Jesus Christ (Rom. 8:30; 1 Co. 1:24; Eph. 4:4), and is the source of a renewed heart and mind towards God (Rom. 1:22; 1 Co. 2:16; Eph. 4:23). The result is the personal reception of Christ as Lord and Savior, learning to rely fully upon Him for salvation, turning from a sinful, self-seeking way of life, and turning toward His love, following Christ in joyful obedience (1 Th. 1:9). And, it is these He deems worthy of His kingdom and eternal salvation (Act. 4:12; Col. 1:23). Such a response is never the result of the will of mankind. It is a response to the gift of God’s merciful grace, ensuring that He alone receives the glory for our salvation (Eph. 2:8-9; Phil. 1:29; 1 Co. 1:26-29).

Justification and Adoption

In their union with Christ, believers freely receive all the benefits of the gospel (Eph. 1:3). Those whom God effectually calls to Himself, He justifies in Christ Rom. 8:29-30), He forgives all of their sins (Rom. 4:7; Col. 1:14; Heb. 8:12), and He declares them righteous and acceptable in His sight (Rom. 3:26, 5:19; 2 Co. 5:21). This declaration is judicial—addressing not our nature but our status with regard to God’s law (Act. 13:39; Rom. 3:26, 8:1-1)—it is definitive, being neither gradually gained nor able to be lost (Rom. 3:28, 4:6)—and, it is gracious, a free gift of God’s righteousness based on nothing worked in us or by us, yet received freely by faith (Rom. 3:22-26, 5:15-17; 1 Cor. 1:29; Eph. 2:8-9). From this moment forward, the sole ground of our justification becomes the righteousness of Christ, whose life of perfect obedience is imputed to us and whose substitutionary death on our behalf completely satisfies the demands of God’s justice toward our sins (
Rom. 3:22-26; 1 Co. 1:29; 2 Co. 5:21; Eph. 2:8-9). And, those whom God justifies, He adopts into His family, granting them the full status, rights, and privileges of beloved sons (Rom. 8:15, 23; Gal. 4:4-7; Eph. 1:5; 1 Jn. 3:1-2). As God’s children, we receive His name (Num. 6:27; Dec. 28:10; 2 Ch. 7:14; Act. 11:26; 2 Ti. 2:19; 1 Pe. 4:14, 16; cf. Mat. 28:19), enjoy access into His presence (Rom. 5:2; Eph. 1:18), experience His care and discipline (Heb. 12:5-11), and eagerly await the glorious inheritance He promises His own (Rom. 8:23-26; 1 Pe. 1:3-5).

Sanctification, Perseverance, and Glorification.

As the all-sufficient Savior, Christ also sanctifies His people, cleansing them from the impurity of sin and setting them apart for God and His service (1 Co. 1:30; Eph. 5:25-26; Heb. 10:10, 14). The renewing work of the Holy Spirit breaks believer's bondage to sin and Satan, and raises them to new life, enabling believers to put sin to death and grow in likeness to Christ (Rom. 6:6-7, 18, 7:6, 8:12-13; Gal. 5:1). Sanctification is, therefore, both a definitive act of God (Heb. 10:10, 14) and a progressive work of the Spirit (2 Co. 7:1; Phi. 2:12; 1 Ti. 6:11; 2 Ti. 2:22; Heb. 12:14). Believers MUST persevere in faith and obedience in order to be saved (Mat. 1:22, 24:13; Mar. 13:13; Col. 1:23; Heb. 3:14). Yet, this perseverance is also a gift of God in Christ, who preserves his own and keeps them safe forever (Rom. 8:29-30; 1 Co. 1:8; 1 Th. 3:13; 1 Pe. 1:5; Jud. 24. And, it is the ultimate goal of sanctification to be transformed into full conformity with Christ’s image. This conformity will finally come when believers are raised physically with Christ in glory, freed from sin, and exulting in the presence of God forever (Rom. 8:29; 2 Co. 3:18; 1 Jn. 3:1-3).

The Empowering Ministry of the Spirit

The Filling of the Spirit

When Christ ascended, He poured out the Holy Spirit on the church, ushering in a greater experience of God’s presence and power among His people Act. 2:17-18, 2:33, 10:45). This Spirit transforms hearts by the miracle of regeneration (Tit. 3:5; Jhn. 3:3; 1 Pe. 1:3) and indwells all believers in abundant, new covenant measure (Ee. 26:26-27; Act. 2:38-39; 1 Co. 12:12-13). The Spirit also desires to fill God’s people continually with increased power for Christian life and witness (Act. 1:8, 4:8, 31, 13:9; Eph. 5:18). To be filled with the Spirit is the only means to be more fully under His influence (Act. 2:42-47, 4:32-33), more aware of his presence (Act. 3:19, 7:55, 19:6; Rom. 8:15, 23), and more effective in his service (Act. 4:8, 6:3). All believers in Christ must therefore continually seek to be filled with the Spirit (Eph. 5:18) by (a) living and praying in such a way that we invite the Spirit’s work in us, and (b) actively longing for God to accomplish His gracious purposes in and through us. It is the filling of the Spirit that provides believers in Christ a deeper knowledge of Christ (Jhn. 15:26, 16:13-15; Eph. 3:16-19; Rom. 5:5), an increased desire for holiness (Rom. 8:13; Gal. 5:22-23), a stronger commitment to unity and love, a greater fruitfulness in ministry, and a deeper gratitude for our salvation (Rom. 8:15-16; Eph. 5:19-20; Col. 1:11-14).

The Gifts of the Spirit

Christ loves the church, His body, and provides for its health and growth through the Holy Spirit (Jhn. 16:4-15; Eph. 4:7-8, 13-16, 5:25-27). In addition to giving new life, the Spirit sovereignly bestows gifts on every believer (1 Co. 12:8, 11). Spiritual gifts are those abilities and expressions of God’s power given by His grace for the glory of Christ and the building up of the church (1 Co. 12:7, 14:26; Eph. 4:12). The variety of these gifts—some permanent and some occasional, some more natural and some more remarkable—reflects (Rom. 12:6-8; 1 Co.12:4-11, 28-30;
1 Pe.4:10-11; Eph. 4:11-12) the diversity of the members of Christ’s body (1 Co. 12:21-26) and demonstrates our need for one another (1 Co. 14:1, 13:1-3, 14:33). The gifts are not to be exercised with apprehension, pride, or disorder, but with faith, love, and order (1 Co. 13:1-3, 14:1, 33), and always in submission to the authority of Scripture as the final revelation of God (1 Th. 5:19-21; 1 Co. 14:29; 2 Ti. 3:16; Rev. 22:18-19). With the exception of those among the apostles who were commissioned as eyewitnesses of Christ, and made recipients of normative revelation (Act. 1:20-26; Jhn. 14:26, 15:27, 16:13-15; 1 Co. 14:37; Cal. 1:11-20; Rev.21:14), the full range of spiritual gifts have never ceased, but remain at work in the church. These gifts are given for the good of the church and its witness to the world. We are therefore to earnestly desire and practice these gifts until Christ returns 1 Co.1:7, 12:31, 13:8-12, 14:1, 12).

Life in Christ

Growing in Christ

All believers, by virtue of their union with Christ, are progressively transformed into His image (Rom. 6:5-11; 2 Cor. 3:18; Rev. 19:8). Yet, although the ruling power of sin in our lives has been broken, remnants of corruption remain in our hearts that we will fight throughout our lives (Gal. 5;16-18; 1 Pe. 2:11). This lifelong process, which is filled with growth, takes place as the Spirit empowers us (a) to abide in Christ and strive for holiness in every area of life (Jhn. 15:4-8; Gal. 5:16-26; Heb. 12:14) and, (b) enables the joyful pursuit of loving and pleasing God (Osa. 37:5, 40:8; Jhn. 15:11; Rom. 6:1-4, 12:1-2; Eph. 5:10; Phil. 1:25; Tit. 2;11-14; 1 Pe. 1:13-19). And, when compelled by grace, believers will grow in the knowledge of God, obey Christ’s commands, walk by the Spirit, mortify sin, and pursue God’s priorities and purposes (Mar. 12:30-31; Jhn. 15:10; Rom. 8:4; 1 Co. 10:31; 2 Co. 4:6; Col. 3:5-6; 1 Jn. 5:2-3). Such actions demonstrate the authenticity of our salvation and are a means by which God keeps us faithful to the end (Mat. 25:31-46; Eph. 2:8-10; Heb.3:12-14, 6:9-12, 10:19-27). Further, study of the Word of God, prayer, and fellowship become primary instruments of our sanctification (Jhn. 6:63, 17:17; Act. 2:42; Eph. 4:15, 6:18; Col. 3:16; 1 Th. 2:13-14; 2 Ti. 3:16-17; Judge. 20-21), fostering communion with God and training us to glorify Him, love others, and testify to Christ in the world (Mat. 5:8; 1 Co. 10:31; Col. 3:12-14; 1 Pe. 2:9-12). 

Waiting for Christ

Living life as a believer involves a deep longing (Rom. 8:19, 23, 36; 1 Co. 16:22;
2 Co. 5:2) and waiting for the return of the Lord Jesus Christ (Tit. 2:13; Jud. 21; Rev. 22:20). Believers, as new creations in Christ, presently enjoy all the blessings of His resurrection power (Jhn. 5:24, 6:47; Rom. 6:2-5; 2 Co. 5:17; Eph. 1:19-20), yet struggle with a sanctification that remains partial and incomplete in this life (Phil. 3:12; 1 Th. 5:23; 1 Jn. 1:8, 3:2). Furthermore, believers continue to wrestle with mortal bodies, which are subject to futility (Ecc. 3:11, 14; Rom. 8:20-23; 2 Co. 5:1-4; 1 Co. 15:53), the flesh (Gal. 5:17), the devil (Eph. 6:10-12; Jas. 4:7; 1 Pe. 5:8-9), and are opposed by the world (1 Jn. 2:16, 5:19). And, though the Word of God assures believers that they are His beloved children (Rom. 8:17; Gal. 4:5-6; 1 Jn. 3:2), such assurance does not remove the reality of suffering, sorrow, and persecution in the present age (Jhn. 16:33; Act. 14:22; Rom. 8:36; 1 Pe. 3:14, 17, 4:19). That said, the gospel does enable believers to rejoice in the midst of tribulations (Rom. 5:3, 8:23, 12:12; 2 Co. 5:2, 4; Col. 1:24; 1 Pe. 4:13), and be assured that His purposes are working for our good even in circumstances we do not understand (Isa. 43:1-3; Lam. 3:21-24; Rom. 8:28; Phil. 1:6). It encourages believers to fix their eyes on Jesus, endure in faith and abound in hope (Rom 12:12, 15:13; 2 Co. 1:6; 2 Ti. 2:12; Heb. 12:1-3; 1 Pe. 2:19-20), and be confident that a day is fast approaching when sin and sorrow will be no more (Isa. 25:8, 35:10, 51:11; Rev. 7:17, 21:4).

The Church of Christ

The Universal Church

The universal church is the true, worshipping community of God’s people, composed of all the elect from the creation of man (Heb. 12:22-23, 2:12; Eph. 5:25; Rev. 21:2).

Explained. Throughout salvation history, God by his Word and Spirit has been calling sinful people out of the whole human race to create a new redeemed humanity (Gen. 12;1-3; Exo. 6:7, 19:3-6; Due. 4:10; Eph. 2:11-12; Col. 1;13), whom Christ purchased with His blood (Act. 20:28; Eph. 1;7, 5:25). The gifting of the Spirit at Pentecost (Act. 2:1-4), which allowed God’s people to be reconstituted as His new covenant church (Act. 2:42-47) in continuity with the old covenant people of God, brought to fulfillment the work of Christ (Jer. 31:31-33; Rom. 11:25; Eph. 1:23, 2:13-22, 3:6; Heb. 8:8-10). Now, all of God’s people are united in one body (Eph. 4:4-6; 1 Co. 12:12-27)—with Christ as the supreme, sustaining, and life-giving head (Col. 1:18, 2:19; Eph. 1:22-23, 4:15-16, 5:23)—and, set apart for God’s own possession and purposes (1 Pe. 2:9-10; Lev. 19:2).

The Local Church

The purpose of the universal church is to make plain to all mankind throughout all generations the administration of a "mystery, which for ages past was kept hidden in God, who created all things. His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose that He accomplished in Christ Jesus our Lord. [For] in Him and through faith in Him we may approach God with freedom and confidence (Eph. 3:10-13).

The local church was designed to be a subset of the universal church, perfect in kind, purpose, faith, and truth (1 Ti 3:15; Mat. 28:18-20). All believers in Christ, therefore, are to join themselves to other believers through faith communities (e.g., local church; Act. 2:47; 1 Co. 1:2; 1 Th. 1:1). Christ stipulated the number of believers requisite of a local church is "2 or more" (Mat. 18:20).

A true local church is marked by the faithful preaching of the Word (2 Ti. 2:15; 2 Ti. 4:1-2; Tit. 1:9), the Scriptural administration of the sacraments Mat. 28:19; Act. 2:38; Rom. 6:3-4; Mat. 26:26-28; 1 Co. 11:17-34), and the proper exercise of church discipline Mat. 18:15-17; 1 Co. 5:1-13). Local churches are imperfect: (a) they often contain a mixture of unbelievers hidden among the true flock (2 Ti. 2:16-19; Act. 20:29-30; 2 Ti. 4:10) and, (b) are vulnerable to theological error and moral failure (1 Co. 3:1-3, 5:1; 1 Ti. 5:20; 2 Ti. 4:3-4; Rev. 2:5, 14-16, 20-23, 3:2-3, 15-19). 

Christ is unwavering in His commitment to build His church, and will surely bring it to full maturity (Mat. 16:18; Eph. 5:25-27; Rev. 19:7-9).

Christ has given the offices of elder (1 Ti. 3:1-7; Tit. 1:5-9; Act. 14:23, 20:28; 1 Ti. 5:17-18; Heb. 13:17) and deacon 1 Ti. 3:8-13; Phil. 1:1) to the church Eph. 4:11-12; 1 Co. 12:28). Elders occupy the sole office of governance and are called to teach, oversee, care for, and protect the flock entrusted to them by the Lord (1 Pe. 5:1-4; Act. 20:28; 1 Ti. 3:2; 2 Ti. 4:1-2; 1 Ti. 5:17). Deacons provide for the various needs of the church through acts of service. God gives these and other people as gifts to serve and equip the saints for the work of ministry, and for building up the body of Christ (Eph. 4:11-12). In keeping with God’s created design, Scripture reserves the office of elder for men (1 Ti. 2:12-13), yet men and women alike belong to a royal priesthood in which each member is gifted by God to play a vital role in the life and mission of the church (Rom. 16:1-16; Act. 1:14, 9:36-42, 16:14-15, 18:2; Phil. 4:2-3; 1 Ti. 5:9-16; 2 Ti. 1:5; Tit. 2:1-6; 1 Pe. 2:9).

Scripture rejects the worldly trend of denominations and sects, as these are seen as divisions, dissections, and disunion from God's reflection through the universal church (see Rom. 16:17; 1 Co. 3:3; Gal. 5: 20). Scripture is clear any division or deviation from the Scriptural guidance for the universal church is the result of "works of the flesh," not the fruit or will of Spirit (Gal. 5:19-21). To that end, any local church requiring membership violates Scriptural guidance on the universal church where, "in Christ we, though many, form one body, and each member belongs to all the others" (Rom. 12:5), not to a specific sect, leader, or denomination.

The Sacraments of the Church

The sacraments are a means of grace that signify the benefits of the gospel, confirm its promises to the believer, and visibly distinguish the church from the world (Rom 4:11; cf. Gen. 17:7; Rom. 6:3-4; 1 Co. 10:16-20; Gal. 3:26-28; Col. 2:11-14). The Lord Jesus instituted two sacraments, baptism and the Lord’s Supper (Mat. 28:19; 1 Co. 11:23-26; cf. Mat. 26:26-29; Mar. 14;22-25; Luk. 22:14-23), for faithful observance by the church (Act/ 2"42-46) until His return (Mat. 28:20; 1 Co. 11:26). 

Baptism is an initiatory, unrepeated sacrament (Act. 2:38-41; Gal. 2:16, 3:26-27, 5:2-6; cf. Col. 2:11-14) for those who come to faith in Christ. Baptism imagery describes a new believers' remission of sins and union with Christ in His death and resurrection Rom. 6:3-5). Through immersion in water in the name of the Father, Son, and Holy Spirit (Mat. 28:19; Act. 19:3-5), the believer publicly proclaims his/her faith in Christ and signifies their entrance into the body of Christ (Act. 22:16; Rom. 6:3-14; Col. 2:11-14). 

Note. Although baptism is commanded by Christ as a true means of grace, grace is not so inseparably tied to baptism that no one can be saved apart from baptism, or that everyone who is baptized is thereby saved (1 Co. 10:1-5; 1 Pe. 3:21; Rom. 2:28; cf. Col. 2:11-14).

In the Lord’s Supper, the gathered church eats bread, signifying Christ’s body given for His people, and drinks juice or wine, which signifies the cup of Our Lord and the blood He shed for our sins (1 Co. 11:23-26). As we observe this sacrament with faith and sober self-examination (1 Co. 11:26-30), we remember and proclaim the death of Christ, commune with Him and receive spiritual nourishment for our souls, signify our unity with other members of Christ’s body, and look forward to the Lord’s triumphant return (1 Co. 11:26).

The Purpose and Mission of the Church

As the body of Christ, the church exists to worship God (Col. 3:16; Eph. 5:18-20), to edify and mature His people (Eph. 4:12-13; Col. 1:28), and to bear witness to Christ and His kingdom in all the world (Mat. 28:19). Governed by Scripture, the church gathers for the teaching of the Word (2 Ti. 4:1-2; 1 Ti. 4:13; Eph. 4:11-12), prayer (Act. 2:42; 1 Ti. 2:1-2), the sacraments (Rom. 6:3-4; 1 Co. 11:17-34), congregational singing (Col. 3:16; Eph. 5:18-20), fellowship, and mutual edification through the exercise of spiritual gifts (1 Co. 12:7, 14:26; 1 Th. 5:11; 1 Pe. 4:10).

As the Father sent Jesus into the world, so Jesus has sent His people into the world in the power of the Spirit (Jhn. 17:18, 20:21; Luk. 24:44-49; Act. 1:5-8). So, the church’s mission is to make disciples of all nations, teaching them to observe all that Christ has commanded (Mat. 28:18-20). We do this by proclaiming the gospel, planting churches, and adorning the proclamation of the gospel through our love and good works. There will always be a gathering of believers on earth because the Lord promises to build, guide, and preserve His church to the end of the age (Mat. 16:18). And, when Christ returns, He will gather and perfect His church from every tribe, tongue, and nation as a people for His own possession, and He will dwell with them forever (1 Th. 4:16-17; 1 Jn. 3:2; 1 Co. 15:51-52; 2 Co. 5:1; Tit 2:13-14; Rev. 7:13-17, 19:6-9, 21:1-4).