The following is Westmount Bible Chapel’s Doctrinal Statement and summarizes what we believe and teach from the Scriptures.
We teach that the Bible is God’s written revelation to man, and thus, the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7–14; 2 Peter 1:20–21). We affirm the 66 books of the Canon as follows:
The Old Testament
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1–2 Samuel, 1–2 Kings, 1–2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habbakuk, Zephaniah, Haggai, Zechariah, Malachi
The New Testament
Matthew, Mark, Luke, John, Acts, Romans, 1–2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1–2 Thessalonians, 1–2 Timothy, Titus, Philemon, Hebrews, James, 1–2 Peter, 1–3 John, Jude, Revelation
These 66 books constitute the full and complete Word of God, to which nothing must be added nor anything taken away (Revelation 22:18–19; cf. Deuteronomy 4:2; Proverbs 30:5–6). Since Scripture, the testimony to Jesus Christ, is sufficient for all godly living, no additional revelations from the Lord are necessary for believers to live in such a way that is pleasing to Him (John 5:39; 2 Timothy 3:15–17; Hebrews 1:1–2). Accordingly, apart from the Bible, God does not give special revelation to people today.
We teach that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, trustworthy, and God-breathed.
We teach the literary, grammatical-historical interpretation of Scripture. For example, this interpretation of Scripture affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17). We teach that the Bible constitutes the only infallible rule of godly living (Matthew 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15–17; Hebrews 4:12; 2 Peter 1:20–21).
We teach that God gave His written Word through a process of dual authorship, which means that the Holy Spirit and men were both involved in the writing of Scripture. The Holy Spirit superintended the human authors such that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to man (2 Peter 1:20–21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).
We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literary, grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15; 1 Corinthians 2:7–15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.
We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5–7; 1 Corinthians 8:4), an uncreated, eternal, infinite, all-knowing Spirit (Genesis 1:1; Psalm 90:1–2; 139:1–18; John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14)—each equally deserving worship and obedience.
We teach that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8–9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1–31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; 115:3; Romans 11:36). His Fatherhood involves both His designation within the Trinity and His relationship with mankind. As regards His designation within the Trinity, God the Father is uncreated and unbegotten. The Son is eternally begotten of the Father (Psalm 2:7; John 1:18; 3:16; Hebrews 1:5); the Spirit proceeds from the Father (John 15:26). As Creator He is Begetter of all men (Acts 17:28–29), but He is spiritual Father only to believers (Romans 8:14–15; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty, He is neither the author nor approver of sin (Habakkuk 1:13; John 8:38–47); nor does He abridge the accountability of moral, intelligent creatures (Romans 2:6–29; 1 Peter 1:17). He has graciously chosen from eternity past those whom He would have as His own (John 6:37–39; Ephesians 1:4–6); He saves from sin all who come to Him through Jesus Christ (John 6:37–40); He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5–9).
We teach that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies (Hebrews 1:2–4); and in these, He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).
We teach that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and operation (John 1:3; 1 Corinthians 8:6; Colossians 1:15–17; Hebrews 1:2).
We teach that in the incarnation, the eternal Son, the second Person of the Trinity, without altering His divine nature or surrendering any of the divine attributes, made Himself of no reputation by taking on a full human nature consubstantial with our own yet without sin (Philippians 2:5–8; Hebrews 4:15; 7:26).
We teach that, by the Holy Spirit, He was conceived in the womb of the virgin Mary (Luke 1:35) and thus born of a woman (Galatians 4:4–5), so that two whole, perfect, and distinct natures, the divine and the human, were joined together in one person without confusion, change, division, or separation. He is therefore very God and very man, yet one Christ, the only mediator between God and man (1 Timothy 2:5).
We teach that in His incarnation, Christ fully possessed His divine nature, attributes, and prerogatives (Colossians 2:9; Luke 5:18–26). However, in the state of His humiliation, He did not always fully express the glories of His majesty, concealing them behind the veil of His genuine humanity (Matthew 17:2; Mark 13:32; Philippians 2:5–8). According to His human nature, He acts in submission to the Father (John 4:34; 5:19, 30; 6:38) by the power of the Holy Spirit (Isaiah 42:1; Matthew 12:28; Luke 4:1, 14), while, according to His divine nature, He acts by His authority and power as the eternal Son (John 1:14; 2:11; 10:37–38; 14:10–11).
We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24–25; 5:8; 1 Peter 2:24).
We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin, and that he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8–9; 2 Corinthians 5:14–15; 1 Peter 2:24; 3:18).
We teach that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38–39; Acts 2:30–31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).
We teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26–29; 14:19; Romans 1:4; 4:25; 6:5–10; 1 Corinthians 15:20, 23).
As the Mediator between God and man (1 Timothy 2:5); the Head of His Body, the Church (Ephesians 1:22; 5:23; Colossians 1:18); and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31–33); He is the final Judge of all who fail to place their trust in Him as Lord and Saviour (John 5:22–29; Acts 17:30–31).
We teach that the Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Corinthians 2:10–13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7–10), omniscience (Isaiah 40:13–14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes, He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3–4; 28:25–26; 1 Corinthians 12:4–6; 2 Corinthians 13:14; Jeremiah 31:31–34 with Hebrews 10:15–17).
We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20–21), and the work of salvation (John 3:5–7).
We teach that the work of the Holy Spirit in this age began at Pentecost, when He came from the Father as promised by Christ (John 14:16–17; 15:26) to foster and complete the building of the Body of Christ, which is His Church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ; and transforming believers into the image of Christ (John 16:7–9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).
We teach that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:5–11; 2 Corinthians 3:6; Ephesians 1:13).
We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed themselves to writing God’s revelation, the Bible (John 16:13; 2 Peter 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation and, being born of the Spirit, has the duty to be filled with (i.e., controlled by) the Spirit (Romans 8:9; Galatians 5:16–18, 22–26; Ephesians 5:18; 1 John 2:20, 27).
We teach that the Holy Spirit administers spiritual gifts to the Church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Corinthians 12:4–11; 2 Corinthians 3:18).
We teach that man was directly and immediately created by God on the sixth day, being made in His image and likeness. Man was created free of sin, with a rational nature, intelligence, emotion, volition, free will, relationship, and moral responsibility to God (Genesis 1:26–28; 2:7, 15–25; James 3:9).
We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and by this, accomplish God’s purpose for man in the world (Psalm 73:23–28; Colossians 1:16; Revelation 4:11).
We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable, apart from divine grace, of choosing or doing that which is acceptable to God. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16–17; 3:1–19; John 3:36; Romans 3:9–18, 23; 1 Corinthians 2:14; Ephesians 2:1–3; 1 Timothy 2:13–14; 1 John 1:8).
We teach that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1–3; Jeremiah 17:9; Romans 3:9–18, 23; 5:10–12).
We teach that salvation is wholly of God by grace on the basis of the redemption through Jesus Christ—the merits both of His life of perfect righteousness and His atoning blood—and not on the basis of human merits or works (John 1:12; Ephesians 1:7; 2:4–10; 1 Peter 1:18–19).
We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously calls, saves, sanctifies, and one day glorifies (Romans 8:28–30; Ephesians 1:4–11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1–2).
We teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Saviour and Lord (Ezekiel 18:23, 32; 33:11; John 3:18–19, 36; 5:40; Romans 9:22–23; 2 Thessalonians 2:10–12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive (John 6:37–40, 44; Acts 13:48; James 4:8).
We teach that the unmerited favour that God grants to totally depraved sinners does not rest on any initiative of their own part or to God’s anticipation of what they might do of their own volition but solely rests on His sovereign grace and mercy (Ephesians 1:4–7; Titus 3:4–7; 1 Peter 1:2).
We teach that election should not be looked upon as merely an abstract sovereignty. God is truly sovereign, but He exercises this sovereignty in perfect harmony with all of His other attributes, for example, His, justice, mercy, and compassion (Romans 9:11–16). This sovereignty will always exalt the will of God in a manner totally consistent with His character, such as revealed in the life of our Lord Jesus Christ (Matthew 11:25–28; 2 Timothy 1:9).
We teach that regeneration is a supernatural work of the Holy Spirit, by which the renewed nature and spiritual life are given (John 3:3–7; 2 Corinthians 5:17; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24–25), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruit in keeping with repentance as demonstrated in righteous attitudes and conduct (Matthew 3:8; Acts 26:20). Good works are the proper evidence and fruit of regeneration (1 Corinthians 6:19–20; Ephesians 2:10) and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17–21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4–10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18; Colossians 3:9–17). Such conformity is climaxed in the believer’s glorification at Christ’s second coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2–3).
We teach that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4) and confess Him as Lord (Romans 10:9–10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ’s righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means, God is enabled to “be just and the justifier of the one who has faith in Jesus” (Romans 3:26).
We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and identified as a saint. This sanctification is positional and instantaneous; it should not be confused with progressive sanctification. This positional sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2)
We teach that there is also, by the work of the Holy Spirit, a consequent progressive sanctification by which the state of the believer is brought closer to the standing he positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19; Romans 6:1–23; 2 Corinthians 3:18; Philippians 2:12–13; 1 Thessalonians 4:3–8; 5:23).
In this respect, we teach that every saved person is involved in a daily conflict—the new man in Christ doing battle against the old man in the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended until the believer is glorified. All claims to the eradication of sin in this life are unscriptural. Eradication of sin before glorification is not possible, but the Holy Spirit does provide for victory over sin (1 Corinthians 10:13; Galatians 5:16–26; Ephesians 4:22–24; Philippians 3:12; Colossians 3:9–10; 1 Peter 1:14–16; 1 John 1:8–10; 3:5–9).
We teach that all the redeemed, once saved, are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37–40; 10:27–30; Romans 5:9–10; 8:1, 31–39; 1 Corinthians 1:4–8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).
We teach that it is the privilege of believers to rejoice in the assurance of their salvation as given through the testimony of God’s Word, which also, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15–22; 13:13–14; Galatians 5:13, 25–26; Titus 2:11–14).
We teach that separation from sin is clearly called for throughout the Old and New Testaments (2 Corinthians 6:14–7:1).
We teach that, out of deep gratitude for the undeserved grace of God granted to us and because our glorious God is worthy of our total consecration, all the saved should live in such a manner as to demonstrate our love for God and so as not to bring reproach upon our Lord and Saviour. We also teach that separation from religious apostasy, worldliness, and sin is commanded of us by God (Romans 12:1–2, 1 Corinthians 5:9–13; 2 Corinthians 6:14–7:1; 1 John 2:15–17; 2 John 9–11).
We teach that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11–12; Hebrews 12:1–2) and affirm that the Christian life is a life of righteous obedience that reflects the teaching of the New Covenant (Matthew 5:2–12; Romans 12:9–15:7) and a continual pursuit of holiness (Romans 12:1–2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11–14; 1 John 3:1–10).
The Scriptures clearly indicate that in the last days apostasy and worldliness shall increase, yet believers must still endure in remaining holy and faithful to God and His Word (2 Timothy 3:1–5; Jude 17–23).
We teach that angels are created spiritual beings and are therefore not to be worshiped (Colossians 1:16; 2:18–19; Hebrews 2:5–9; Revelation 19:10; 22:9). In Scripture, elect angels (1 Timothy 5:21) have many acts of service, such as worshipping God (Isaiah 6:1–3; Revelation 5:11–14), conveying His messages (Daniel 9:20–23; Luke 1:26–38; 2:8–14), ministering to the elect (Hebrews 1:6–7, 13–14), delivering God’s law (Acts 7:53; Galatians 3:19), and administering judgement (Acts 12:23; 2 Thessalonians 1:7). Elect angels can take the form of men (Daniel 8:15–17; 10:15–21) and can interact with the physical world (Genesis 18:1–16; 19:1–22; Hebrews 13:2). Elect angels will exist into eternity, worshipping the Lord (Revelation 5:11–14; 7:9–17).
We teach that fallen angels—demons—are those angels who have rebelled against their Creator and actively oppose Him in both the spiritual and physical realms. Although demons believe that God exists and know that Jesus is God’s Son (Mark 1:24; 5:7; Acts 19:15; James 2:19), they do not obey the Lord but choose to work against Him. In Scripture, demons are portrayed as standing behind false gods (Leviticus 17:7; Deuteronomy 32:17; Psalm 106:36–38; 1 Corinthians 10:20–21; Revelation 9:20), controlling nations (Daniel 10:10–14; 10:18–11:1), inventing false doctrines (1 Timothy 4:1), originating worldly wisdom (James 3:15), and possessing human beings (Matthew 4:24; 8:28; Acts 16:16–18). Because of the indwelling Holy Spirit in believers, however, demons can never possess Christians (1 Corinthians 10:21; 2 Corinthians 6:14–15; 1 John 1:5). Christians cannot and must never blame demons for their sin, as humans are always held responsible for their own sin (Ezekiel 18:4; Romans 1:18–2:29). Demons will be destroyed for eternity in the lake of fire, along with Satan, their master (Matthew 25:41; 2 Peter 2:4; Jude 6).
We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12–17; Ezekiel 28:11–19), taking numerous angels with him in his fall (Matthew 25:41; Revelation 12:1–14), and introducing sin to the human race by his deception and temptation of Eve (Genesis 3:1–15).
We teach that Satan is the open and declared enemy of God and man (Isaiah 14:13–14; Matthew 4:1–11; Revelation 12:9–10); that he is the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Genesis 3:15; Romans 16:20); and that he shall be eternally punished in the lake of fire (Matthew 25:41; Revelation 20:10).
We teach that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual Body, the Church (1 Corinthians 12:12–13), the bride of Christ (Ephesians 5:23–32; Revelation 19:7–8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).
Thus, we teach that the Church is a unique, spiritual organism designed by Christ, primarily comprised of all born-again believers in this present age (Ephesians 2:11–3:6). The Church is distinct from the nation of Israel (1 Corinthians 10:32) and includes believing Jews and Gentiles—a mystery not revealed until this age (Ephesians 3:1–6).
We teach that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Corinthians 11:18–20; Hebrews 10:24–25).
We teach the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We teach that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19–31; 20:28; 1 Corinthians 5:4–7, 13; 1 Peter 5:1–4).
We teach that the one supreme Authority for the Church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed and delegated through His sovereignty, as found in the Scriptures. The biblically designated officers serving under Christ and over the assembly are elders—also called overseers and pastors (Acts 20:28; Ephesians 4:11)—and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1–13; Titus 1:5–9; 1 Peter 5:1–5).
We teach that these leaders lead and serve as servants of Christ (1 Timothy 5:17–22; 1 Peter 5:1–5) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).
We teach the importance of discipleship (Matthew 28:19–20; 2 Timothy 2:2); mutual accountability of all believers to each other (Matthew 18:5–14); as well as the need for the discipline of sinning members of the congregation, in accord with the standards of Scripture (Matthew 18:15–22; 1 Corinthians 5:1–13; 2 Thessalonians 3:6–15; 1 Timothy 1:19–20; Titus 1:10–16).
We teach that the purpose of the Church is to glorify God (Ephesians 3:21; 1 Peter 4:10–11) by building itself up in the faith (Ephesians 4:13–16), by instruction of the Word (2 Timothy 2:2, 15; 3:16–17), by fellowship (Acts 2:47), by keeping the ordinances (Luke 22:19–20; Acts 2:38–42; 1 Corinthians 11:23–26), and by advancing and communicating the Gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).
We teach the calling of all saints to the work of service. While we believe that some believers—deacons—are qualified for an office of more formal church service (1 Timothy 3:8–13), all believers must serve God and one another as members of Christ’s Body (John 13:12–17; Romans 12:11; 14:18–19; 1 Corinthians 15:58; Ephesians 4:12; Revelation 2:19). To this end of service, God has given believers spiritual gifts.
We teach the need of the Church to cooperate with God as He accomplishes His purpose in the world. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7–12), and He also gives unique and special spiritual abilities—spiritual gifts—to each member of the Body of Christ (Romans 12:5–8; 1 Corinthians 12:4–31; 1 Peter 4:10–11). We teach that spiritual gifts, especially gifts such as teaching, exhortation, or contribution, are given to equip believers for edifying one another (Romans 1:11; 12:3–8; 1 Peter 4:10–11).
We teach that some gifts are sign gifts. Sign gifts, such as healing, working miracles, or speaking in tongues, were given at a certain time period appointed by God. They functioned as signs, being specially given in order to (1) signify God’s appointed messengers, (2) indicate that the early Church was established upon Divine authority, (3) call the Jews to repentance and faith in the Messiah, and (4) edify the early local churches (Isaiah 28:9–16; Acts 3:1–26; 1 Corinthians 14:1–12; 2 Corinthians 12:12; Hebrews 2:3–4). Because there are no longer Apostles or prophets who need special authentication, because the Church has already been firmly established upon the Word of God, and because the nation of Israel has finally rejected Jesus Christ until a future time appointed by God after the fullness of the Gentiles is saved, the sign gifts are no longer operative in the Church today. God has chosen to edify His Church through other spiritual gifts for the time being. In the coming age, however, it is quite possible that God will reinstitute healings, miracles, and tongues in some measure.
We teach that, even apart from the gift of healing, God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted, sometimes even in a miraculous way, for His glory (Luke 18:1–6; John 5:7–9; 2 Corinthians 12:6–10; James 5:13–16; 1 John 5:14–15).
We teach that two ordinances have been committed to the local church: baptism and the Lord’s Table (Matthew 28:18–20; Acts 2:38–42; 1 Corinthians 11:23–26).
Christian baptism by full immersion under water (Acts 8:36–39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Saviour, and his union with Him in death to sin and resurrection to new life (Romans 6:1–11). It is also a sign of fellowship and identification with the local, visible Body of Christ (Acts 2:41–42).
We teach that the Lord’s Table is the commemoration and proclamation of His death until He comes and should always be preceded by solemn self-examination (1 Corinthians 11:28–32). We also teach that, whereas the elements of Communion are only representative of the body and blood of Christ, participation in the Lord’s Table is nevertheless an actual communion with the risen Christ, who indwells every believer and so is present, fellowshipping with His people (1 Corinthians 10:16).
We teach that physical death involves no loss of our immaterial consciousness (Revelation 6:9–11); that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8); that there is a separation of soul and body (2 Corinthians 5:1–5; Philippians 1:21–24); and that, for the redeemed, such separation will continue until the resurrection, when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35–44, 50–54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8; Philippians 1:21, 23).
We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10–11, 19–23; 2 Corinthians 4:14) and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13–15).
We teach that at death, the souls of the unsaved are kept under punishment until the second resurrection (Luke 16:19–26; Revelation 20:13–15), when the soul and the resurrected body will be reunited (John 5:28–29). They shall then appear at the Great White Throne Judgment (Revelation 20:11–15) and shall be cast into the lake of fire (Revelation 20:14–15), cut off from the life of God forever (Daniel 12:2; 2 Thessalonians 1:7–9).
We teach that a time is coming at the end when the righteous judgments of God will be poured out upon an unbelieving world (Daniel 9:27; 12:1; 2 Thessalonians 2:1–12; Revelation 16) and that these judgments will be climaxed by the return of Christ in glory to the earth (Matthew 24:27–31; 2 Thessalonians 2:8). This period is a part of the seventieth week of Daniel’s prophecy (Daniel 9:24–27).
We teach the personal, bodily return of our Lord Jesus Christ to rapture His church from this earth (1 Corinthians 15:51–53; 1 Thessalonians 4:15–5:11) and reward believers according to their works (2 Corinthians 5:10). After the tribulation period, Christ will come to earth to save Israel from her enemies (Zechariah 9:9–17; 14:1–5), to occupy the throne of David (Matthew 25:31; Luke 1:31–33; Acts 1:10–11; 2:29–30), and to establish His messianic kingdom for 1,000 years on the earth (Zechariah 14:6–21; Revelation 20:1–7). During this time, the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21–28; Daniel 7:17–22; Revelation 2:26–29). This millennial reign will be preceded by the overthrow of the Antichrist and the False Prophet and by the temporary removal of Satan from the world (Daniel 7:17–27; Revelation 20:1–7).
We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17–25; Ezekiel 37:21–28; Zechariah 8:1–17) to restore them to the land that they forfeited through their disobedience (Deuteronomy 28:15–68). The result of their disobedience was that Israel was temporarily set aside (Romans 11:1–27) but will again be awakened through repentance to enter into the land of blessing (Jeremiah 31:31–34; Ezekiel 36:22–32; Romans 11:25–29).
We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, prosperity, fruitfulness, and long life (Isaiah 11; 65:17–25; Jeremiah 23:5–6; 31:1–14; Ezekiel 36:33–38), and will be brought to an end with the release of Satan (Revelation 20:7).
We teach that following the release of Satan after the 1,000-year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.
We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28–29), they will be committed to an eternal, conscious punishment in the lake of fire (Revelation 20:11–15).
We teach that after the closing of the millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20:7–15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth wherein only righteousness dwells (Revelation 20:15; 21:1–27; 22:1–21). Following this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3; Revelation 21–22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24–28), that in all spheres, the triune God may reign forever and ever (1 Corinthians 15:28).