December 30, 2004
A Spot, a Wrinkle and a Blemish
God’s purpose for every situation in my life is completely opposite to Satan’s purpose for my life. God’s always being good, and Satan’s always being evil.
“But he knows the way that I take; when he has tried me, I shall come out as gold.” Job 23:10
Man, I learned that truth in a very funny way today.
That truth was very real to me this morning as I sat down in my easy chair to get into the Word this morning. I normally spend time with God after I am all ready to go for the day, and this morning was no exception. My pants and shirt were all ironed and tucked in. I had my shoes on, contacts in, and my hair was even gelled. I had just poured a cup of fresh Starbucks Christmas Blend. I turned to the book of Ephesians, and everything was completely normal. I was reflecting on truths that popped out at me. I thought of how Dr. Olinger called Ephesians 1 the Christmas passage for the believer, because every other verse is like another package to open on Christmas day. I read through the passages on the new man, the truths about how I ought to walk in the Christian life, and how God is able to do abundantly more than we can ever ask or think. The Word was tasting good. I read into chapter 5, the passage on husbands and wives, and I read Christ’s purpose for the church, to “present the church to himself in splendor, without spot or wrinkle…that she might be...without blemish.” In mid-verse, I had taken a sip of coffee, and for some odd reason, I bumped the edge of the coffee cup sending hot coffee all over my freshly ironed pants and shirt. I’m not joking, as my eyes looked at the words spot, wrinkle and blemish, a spot wrinkle and blemish of coffee worked its way onto my pants. I have to smile about it now, because that’s just hilarious. Blemish on the page, Blemish on my pants...clean fresh ironed khakis. Hah.
Though I’m laughing now, that wasn’t my first reaction this morning. Instantly I was presented with an opportunity, God had a purpose in the occasion. But amazingly, so did Satan. God wanted my whole heart. He wanted to test me to see if my attitude was fickle to the point that I would lose an opportunity to commune with Him. Satan wanted my anger to destroy any fellowship I was having with my Father. Thankfully, after asking God to forgive my initial outburst…a seething sigh, the Holy Spirit brought this thought to mind. His purpose for my life is always good, and Satan’s purpose for my life is always bad. They are always opposite, and never coordinating. I praise my Father for that truth today.
[Conversion testimony]
God has graciously revealed the gospel to me all my life. My parents were faithful in opening God's word to me with every opportunity they could. Whether that was instilling in me scripture at home, keeping us in strong bible-teaching churches, reminding me of the gospel during discipline, and entertaining godly families in our home, I grew up saturated with the truth and saw it genuinely lived out in my godly parents. I praise God for the parents he gave me.
I made a profession of belief in the gospel at a young age and was baptized, but my only memories of my spiritual life were morality, a conformity to a standard and a pleasing of parents and authority. As I grew into high school and began to read and apply the Bible to my heart, I saw my first glimpses of genuine consistent growth at the heart level. I am confident that at some point in my life, faith was awakened in my heart and I was converted. Whether I did not grow because of an absence of contact with the word or an absence of true conversion, I am not sure, but I have discerned true life in my soul since high school. I am a different person than I was even a year ago. The gospel is alive in my heart. I know this. It is fulfilling to see my loves, desires and satisfactions falling into line with scripture. It is confirming to grow more and more aware of heart sin and detest it. I know the finished work of Christ is my only hope for standing with God.
[call to the ministry]
I believe God has fearfully and wonderfully made me to serve him in the gospel ministry. During a high school summer camp, God revealed my pursuit for moralism and man-pleasing. I surrendered to whatever God would have me to do. I believed at that time, I should pursue ministry.
As I have matured, I've discerned his gifting in my life, and watched what the Spirit satisfies me in. It thrills me that God gave me certain gifts to use for His kingdom. I love studying the scriptures. I love boldly proclaiming what God has shown me. I love expending myself (emotionally, mentally and physically) in my church. I love leading a crowd of believers to seeing and savoring God through song. I love watching God take an individual to another spiritual step. I love leading people. I love seeing fruit come from a project or a gospel conversation. I can do nothing else with my life.
[My wife’s conversion and commitment]
I cannot see how I could serve in the capacity I do now without my wife. She is my helper suitable for me. God uniquely prepared her for the challenges of pastoral ministry. Her dad served as a pastor, and she served alongside her mom in ministry, hospitality and evangelism. She was saved as a child, and has been reading God's word and applying it consistently to her life since she was 11 years old. She has walked with God since elementary school. This is evident in the growth and maturity that she has. She loves working in ministry. Our conversations center around our life...which is ministry. She loves Oak Ridge Baptist Church. Her liberty is governed by a love for God and others. She lives her life for everyone else. [bibliology]
Revelation
God reveals limited truth to mankind through general revelation. He does this internally through the image of God (Gen. 2:20) and the conscience (Rom. 2:14-15) and externally in creation (existence and glory - Ps. 19:1-6, omnipotence and judgment - Rom. 1:18-21) and providence (goodness - Matt. 5:45, sustenance - Acts 14:15-17, providing rulers - Dan. 2:21)
General revelation serves insufficient in leading a man to salvation, but it does present sufficient truth for condemnation (Rom. 1:18-20).
God graciously reveals specific truth about Himself in special revelation. The Scriptures, the living, written word (Heb. 4:12), are man’s only access to special revelation which culminated in Jesus Christ Himself, the living, incarnate Word. (John 1:18; Heb. 1:1)
The Word of God alone is sufficient for salvation (John 20:31, Rom. 10:14-17, 1 Cor. 2:9-10) and sanctification (John 17:17, 2 Tim. 3:16-17).
Inspiration
The sixty-six books of the Old and New Testament are “God-breathed” (2 Tim. 3:16).
No portion of God’s revelation came from a human source. (2 Pet. 1:20)
Human authors were “moved” miraculously through the work of the Holy Sprit. I believe this entails much more than direction or guidance. They were “born along” by the Spirit (2 Pet 1:21). This was done in such a way that the author’s styles and personalities were maintained.
Every word was equally inspired (both plenary - 2 Tim. 3:16 and verbal inspiration – 1 Cor. 2:13) and that it extends equally and fully to all its parts.
This inspiration extends to every word in the original manuscripts only (2 Peter 1:20-21.) If a manuscript or translation accurately reflects the word and truth of the original autograph, it is inspired to the degree that it is still God’s Word.
The Bible is both inerrant (without error) and infallible (incapable of error.) The scripture “cannot be broken” (Matt. 5:18; John 10:35).
The Bible is authoritative in all areas to which it speaks (1 Tim. 3:16-17).
The Bible stands on its own. It asserts and verifies itself. (Dan. 10:21; John 10:35; 17:17; Rom. 1:2, 3:2).
Canonicity - Inspiration refers to the Bible’s authority, and canonization refers to the Bible’s acceptance.
Only the sixty-six books of the Old and New testaments are part of the canon.
Scripture itself gives testimony of its own collection (Ex. 24:4; Deut. 31:24-26; Josh. 24:26). The Old Testament canon is clearly established by Christ and New Testament writer’s affirmation (Lk. 1:70; Heb. 1:1-2; I Pet. 1:10-12) The New Testament testifies that it is on the level of the Old Testament as God’s Word (II Pet. 3:2). New Testament writers refer to one another’s writings as Scripture (II Pet. 3:16; I Tim. 5:18).
The choosing of the books of the Bible did not inspire them, as they were inspired from the pens of the authors (2 Tim. 3:16).
It is confirming to follow the early church history in recognizing the canon, but my faith is with the same internal testimony that was used by the early church. Under the leadership of the Holy Spirit (Rom. 10:17; 1 Cor. 2:14), careful study of the sixty-six books of the Bible reveals a unified, complete work.
Once the apostles laid the initial foundation, God ceased to give special revelation; the canon was closed (Eph. 2:20; Rev. 22:18-19).
Preservation & Translation - Because of God’s gracious preservation and modern technology, when Christians gather together, they can all read exactly the same words in the Bibles open in their laps.
God promised to preserve His word. (Psalm 119:152, 160, Matt. 5:17-18, 1 Pet. 1:23-25) The Scripture assumes mankind will have access to it (1 Pet. 2:2; 2 Tim. 4:2).
Although in God’s wisdom, no original autographs have been found, God has providentially preserved His revelation within the multitude of manuscripts.
Jesus promises that His Word is indestructible. Its permanence is entire, right down to the strokes of letters (Mt. 5:18). Jesus also asserts that Scripture is unbreakable. Jesus quotes Ps. 82:6 and uses a plural noun as an argument against the Pharisees. The Scriptures cannot be broken (Jn. 10:34-35). His example demonstrates that even individual letters and words have been preserved and will continue to be preserved till heaven and earth pass away (Mt. 5:18).
Scripture gives no promise of preservation in a specific method or in one particular family of manuscripts.
A translation of Scripture is accurately called the Word of God when it is faithful to the original autographs as reflected in the totality of evidence in the manuscript families today. Translation efforts have their biblical basis from Neh. 8:8 and the Bible’s own quotation of a translation (LXX).
I have chosen translations for personal study based on translation philosophy and understandability. I prefer the translation philosophy of formal equivalence as it gives the reader the most direct access to God’s words and the most opportunity to interpret the Bible personally. Therefore, I have found the ESV, NASB, NKJV, and KJV to be most helpful in study and application of God’s word to my life.
Interpretation
The Bible cannot be understood apart from the illumination of the Holy Spirit (1 Co 2:11-14; 2 Co 3:14, 2 Tim 2:7). This is sought through earnest prayer (Ps. 119:18, Eph. 1:15-18).
For every genuine believer, the Scripture is sufficiently clear for them to understand every essential belief and practice, especially regarding the gospel (Ps 19:7-8; 119:105, 130; 2 Ti 3:15).
The Bible should be interpreted using “normal” communicative laws of language, seeking God’s intent in the intent of the human author using grammatical, historical, and theological context. This involves the study of genre, historical background, language, and differing levels of context.
I hold to a moderately dispensational perspective. I see a distinction between Israel and the church (Eph. 2:14-18) and a literal fulfillment of prophecy for the nation of Israel as Christ announced and inaugurated a present spiritual form of His kingdom while prophesying a coming physical form of His kingdom (Mt 19:23-26; Lk 17:20-21; 22:18, 29-30; Ac 8:12; 28:31).
“The Bible is alive, it speaks to me, it has feet, it runs after me, it has hands, it lays hold on me.” - Martin Luther
[Theology]
Person
In His personal being, He is self-existent from eternity past. He exists for Himself and is the source, sustainer, and end of all things in His creation.
From the beginning, God existed (Gen 1:1.)
In His nature, God is pure spirit (Col. 1:15, John 4:24.)
God is infinite (Gen 21:33, 1 Kings 8:27, Ps 147:5.) He is essentially unlimited and every element of His nature is infinite. In relation to time, He is eternal (Gen. 21.33; Ps. 90.1-2.) In relation to space, he is omnipresent (Ps. 139:7-12; Jer. 23:23-24.) In relation to His knowledge, He is omniscient (Ps. 139:1-4; 1 John 3:20.) In relation to His power, He is omnipotent (Job 42:2, Matt. 19:26, Rev. 19:6.)
God has personality. He has life (Jer 10:10; 1 Thess :9), intellect (1 Sam 2:3; Prov 3:19-20; Acts 15:6-18), emotion (John 3:16), will (John 6:38-19), action (John 5:17), freedom (Dan 4:35), and self-consciousness (Ex 3:14).
Attributes
He displays Himself with non-moral greatness in His self-existence (Ex 3:14; John 5:26), perfection (Ps. 18:30; Matt. 5:48), omnipotence, omniscience, omnipresence, immutability (Mal. 3:6; James 1:17), wisdom (Rom. 11:33; 16:27), eternality (Gen. 21:33; Ps 90:1-2), and incomprehensibility (Ps. 145:3; Rom. 11:33).
He displays Himself with moral goodness in His holiness (Lev. 11.44-45; Ps. 99.4-9; 1 Pet. 1.15-16), truth (Ps. 31:5; John 3:33; 1 Thess. 1:9), love (1 John 4:8), righteousness (Gen. 18:25; Deut. 32:4; Ps. 145:17, John 17:25), faithfulness (Lam. 3:23; Ps. 36:5), mercy (2 Cor. 1:3; Eph 2:4), and grace (Eph. 1.7; 1 Pet 5:10).
Triunity
Eternally, God is one God existing in three persons: the Father, the Son, and the Holy Spirit. The Father is God (John 6:27, 1 Peter 1:2,) the Son is God (called God – Is. 9:6, John 1:1, John 20:28, possesses attributes of God - John 5:26, Heb. 13:8, ascribed as fulfilling works of God – John 1:3, Matt. 25:31-32, and receives worship due only to God – John 5:23, Phil. 2:10-11, Heb. 1:6,) and the Spirit is God (interchangeable with God - Acts 5:1-4, possesses attributes of God – 1 Cor. 2:10-11, Heb. 9:14, performs works ascribed to God – John 3:5-8, Titus 3:5, and is equal to the Father and Son – Is. 48:16, Matt. 28:19, 2 Cor. 13:14).
These three persons exist simultaneously in one divine being (Deut. 6:4, Is. 44:6) having the same attributes and worthy of the same worship and honor. (Ontological Trinity: Gen. 1:26; 3:22; Ps. 2:7, Is 48:16; Matt. 27:46, 28:19; John 6:27; Acts 5:3-4). However, the Son chooses to submits Himself to the will of the Father (John 5:30, John 17:1-5), and the Holy Spirit chooses service to the Father and Son (Economic Trinity: John 15:26, 16:14)
Works of God
God created all things (the universe and all that is in it, including man, visible and invisible) as He has revealed in His word, in six normal, twenty-four hour days, (Gen. 1:1-2:3; Ex. 20:11, Neh. 9:6a; Ps. 33:6, 9; 102:25; Matt. 19:4; Rom. 1:20; Col. 1:16; Heb. 1:10) out of nothing (Ps. 148:2-5; John 1:3; Heb. 11:3.)
God has ceased from creative work (Gen. 2:2), however, as owner of all continues to exercise His right to rule (Matt. 20:15, Rom 9:20ff) and preserve His creation (Neh. 9:6b; Col 1:17; Acts 17:28).
God rules over His universe as the sovereign (Dan 4:34-35; Isa. 46:10-11; 45:6-7, 9)
All things exist for God, from God and through God (John 1:3, Rom. 11:36; Col. 1:16). For His glory and because of His pleasure, God sovereignly ordained all things that have happened and that will happen (Eph. 1:4-14; Gen. 5:20; Ps. 115:3; Ps. 135:6; Is. 48:11). He controls man’s nature and actions (Eph. 2:10, Acts 2:23; 4:27, 28; Psalm 76:10; Prov. 16:4).
There is nothing that occurs that is beyond or outside God’s direction; He does not increase in knowledge, or respond to man’s decisions. All of this, however, does not release man’s responsibility to God and His commands (Rom. 1:20; 9:19-21).
Miracles are God’s power displayed observably outside the ordinary sequence of nature. (Acts 2:22; 2 Thess. 2:9; Heb. 2:4)
God performs miracles to glorify Himself (John 9:2-3,) to communicate His testimony (John 5:36,) to authenticate His messenger and to proclaim supernatural basis for a revelation that often accompanied miracles (Ex. 4:1-9) and to meet human needs (Matt. 14:14-21.)
[christology]
Deity - The Lord Jesus is the Christ fully God.
Jesus Christ is coequal (John 5:18, 10:30) and coeternal (John 8:58) with the Father and the Spirit.
Jesus is explicitly called deity (Jn. 1:1, 14; I Jn. 5:20; Rom. 9:6).
Jesus is the self-revelation of God (Jn. 1:18) and was recognized to be so by His disciples (Jn. 20:28).
Jesus is given the titles of deity.
He is named Jesus or Jehovah saves, because He would bring salvation (Matt. 1:21).
He is identified as I am (Jn. 8:58) and Jehovah (Jn. 12:40 cf. Is. 6).
He is entitled “Lord” in certain passages which imply His deity (Matt. 22:44; I Cor. 8:6, 12:3).
He calls Himself the “Son of God” indicating His unique relationship with the Father (Mk. 14:61-62; Jn. 10:36) which He had been from all eternity (Rom. 8:3; Gal. 4:4; Col. 1:13- 17).
He calls Himself the “Son of Man” indicating His fulfillment of prophecy (Dan. 7:13-14, Matt 26:63-66)
Jesus possesses all the attributes of God the Father: self-existence (Jn. 1:4), immutability (Heb 13:8), eternality (Mic. 5:2, Jn. 8:58), omnipresence (Matt. 28:20), omniscience (Jn. 2:23-25, 21:17), omnipotence (Matt. 8:26-27, 18:20), incomprehensibility (Matt. 11.27), sinlessness (Heb. 4:15), and holiness (1 Jn. 3:5).
Jesus is credited with works that prove His deity: creation (Jn. 1:3), preservation (Heb. 1:3; Col. 1:7), miracles (Luke 6:19), forgiving of sins (Mark 2:1-12), judgment (Jn. 5:22-23) and Salvation (Acts 20:28; Jn. 13:18; 10:16; Eph. 5:26; Jn. 15:26; 10:28; 5:21; 5:22).
He is clearly accepted worship as God. This is evidenced by the faith that people had in Him (Jn. 14:1; Acts 10:21), the adoration that He is due (Heb. 1:6; Phil. 2:9-10), and the prayer that He receives (I Cor. 1:2; Acts 7:59).
Humanity - The Lord Jesus is the Christ fully man.
Jesus is explicitly declared human (Acts 17:31; 1 Tim. 2:5).
Jesus has been fully man since the incarnation (John 1:14, Heb. 10:5-7), where he was conceived by the Holy Spirit (Matt. 1:20) and born of a virgin (Matt. 1:23). He has a traceable genealogy (Matt. 1 & Lk. 3) and is recorded as having brothers (Jn. 7:5).
Jesus possessed human attributes and experiences: a body (Lk. 2:7; 24:39) that thirsted (John 4:7), hungered (Matt. 4:2), became weary (John 4:6), slept (Matt. 8:24), and expired (John 19:30-33); an emotional soul/spirit (Matt. 8:10; 9:36; 26:38; Luke 10:21; John 11:35; 12:27; 13:21; Heb. 5:7); mental, physical, spiritual, and moral development (Luke 2:40, 52; Heb. 4:15, Heb. 5:8-9); siblings and countrymen who viewed Him as a normal man (Matt. 13:54-58; John 7:5); temptation (Matt. 4:1-11; Heb. 4:15).
Though theoretically He could have sinned, because of His divinity, He is totally without sin (Heb. 4:15) and totally incapable of sin (Lk. 1:35, 1 Cor. 13:14, Heb. 13:8, Jn. 14:30.)
Jesus is now eternally one person with two natures, fully human (1 Tim. 2:5) and fully divine (Col. 2:9).
Pre-incarnate Works - The second Person of the Godhead has been eternally active.
Jesus enjoyed perfect relationship with the Father and the Spirit (John 17:5).
Jesus created the heavens and the earth (John 1:3; Col. 1:16).
Jesus appeared as the “Angel of the LORD” in the OT period (Gen. 16:7-14).
First Coming Works - The second Person of the Godhead became incarnate primarily to accomplish a substitutionary atonement (Mark 10:45).
Jesus triumphed over Satan by crushing His head (Gen. 3:15; 1 Jn. 3:8).
Jesus loved sinners by rescuing them from wrath (Jn. 3:16; Rom. 5:8).
Jesus served justice by designing a righteous way to declare sinners righteous (Rom. 3:21-26).
Jesus claimed the right to be the one mediator between God and man (1 Tim. 2:5) by fulfilling OT messianic offices:
the perfect prophet revealing the Father and the Father’s will (Deut 18:15-18 with Acts 3:22-24);
the perfect priest representing us before God by offering Himself as a sacrifice in our behalf and interceding for us (Heb. 6:19-20, 7:24-28, 10:19-22)
the perfect king ruling over the kingdom of God (Jn. 18:36; Eph. 1:20-22; Matt. 28:18; Rev. 19:16).
Jesus accomplished events sufficient for the atonement for sin.
By perfectly actively obeying the law of God, he accomplished righteousness for man. (Matt. 3:13-15; Gal. 4:4-5; Phil. 3:8-9)
By suffering extreme physical and spiritual death, He paid the penalty for sin (Isa. 53:4-6; Matt. 27:46; Luke 23:33, 46; 2 Cor. 5:21)
By raising from the dead, He proved the Father’s confirmation on His life and work (Matt. 28:1-7; Rom. 4:24-25; 1 Cor. 15:1-8)
By ascending to God's right hand, He portrayed the completion of His work (Rom. 8:34; Heb. 1:3; 10:12)
Jesus atoned for sin in His death.
He became and made a sacrifice (He 9:6-15, 10:5-18; 13:12) that substituted Himself for man (Is 53:6; Is 53:12; Mt 27:46; 2 Co 5:21; Ga 3:13; 1 Pe 2:24; 2 Co 5:21);
He propitiated (satisfied) the wrath of God (Ro 3:25; 1 Jn 4:10; He 2:17) that expiated (removal and cleansing from corruption) sin before God (Heb. 10:18-22) and reconciled the enmity between God and man (Ro 5:10; Ep 2:16; Co 1:20-22; 2 Co 5:18-19);
He redeemed man (Rom. 3:24) from the bondage of the law (Gal. 3:13, 4:5) from the bondage of Satan (Heb. 2:14-15) by the payment of His blood-shedding death as a ransom (Mark 10:45; Acts 20:28; 1 Pet. 1:18-19) for the purpose of making us God's possession (1 Cor. 6:19-20; Rev. 5:9-10).
He triumphed over sin (Col. 2:15) Providing a once-for-all-time provision (Jn 19:30; He 9:25-28; Ps 110:1; Ep 1:20-21; He 1:3; 1 Pe 3:22).
Jesus communicated God’s multiple intentions with the atonement for sin.
Desiring the salvation of all peoples. (Rom. 3:25, 2 Tim. 2:4)
Atoning for the entire human race (Col. 1:20, 2 Cor. 5:19, Heb. 2:9; 1 Jn. 2:1-2).
In a saving application of forgiveness by grace for the elect as His possession (2 Cor. 5:19, 1 Tim. 4:10)
In a judgment application of wrath by justice for the non-elect as His possession (1 Tim. 4:10, 2 Pet. 2:1)
OT illustration: the sacrificial system. The High Priest would offer a sacrifice for the sins of the whole nation on the Day of Atonement. Each worshipper was responsible for repenting of their own sins as demonstrated by the giving of their own sacrifices for their sins.
In a providential application of kindness by common grace for all men as His possession. (Matt. 5:45)
Decreeing salvation for the elect. (John 10:15; 15:13)
Securing the exercise of repentant faith for the elect to enjoy application of the atonement (Rom. 8:28-29; Eph. 1:4; 5:25; 1 Thess. 5:10; Rev. 5:9-10)
Present Work - The second Person of the Godhead is continually active today (????).
He resides exalted at the right hand of the throne of God (Jn. 17:5; Phil. 2:9; Rev. 5:12), sustains creation (Col. 1:17; Heb. 1:3), and intercedes for His people as advocate (Rom. 8:34; Heb. 7:24-25).
As the Head of the church (Col. 1:18; Eph. 5:23), he builds (Matt. 16:18), rules (Eph. 1:20-23; Rev. 1:13-20), completes the Body (Eph. 4:7-16), prepares a place for His children (Jn. 14:2), and is near through the ministry of the Spirit (John 14:16-18; Acts 2:33).
He abides with us wherever we go in the world (Matt. 18:20; 28:20).
Second Advent Work - The second Person of the Godhead will return to earth to reclaim His creation (????).
He will come again bodily (Acts 1:11) for His church (1 Thess. 4:14-17) at any moment and will later return to establish His millennial kingdom on earth (Rev. 20:6).
He will judge the world (John 5:22-29; Acts 17:31) and will reign eternally over the new creation (Rev. 22:3).
[pneumatology]
God the Spirit applies the work of God the Son. The Spirit's distinct role is to accomplish the unified will of the Father and the Son and to be in personal relationship with both of them.
Person - The third person of the Godhead is a person, not a feeling, influence or force.
He is given a masculine pronouns and the name Comforter (John 14:26; 15:26; 16:7-8, 13-14).
He possesses the characteristics of personality such as life (Rom 8.2), intelligence (1 Cor.2.10-11), freedom (1 Cor. 12.11), purpose (1 Cor. 12.11), action (John 16.8), self-consciousness (Acts 13.2), mind (1 Cor. 2:10-11), will (1 Cor. 12:11) and emotion (Eph 4.30).
He can be related with through resistance (Acts 7:51), blasphemy (Matt. 12:31-32), tested (Acts 5:9), lied to (Acts 5:3), quenched (1 Thess. 5:19), grieved (Eph. 4:30), and insulted (Heb. 10:29).
Deity - The third person of the Godhead is coequal and coeternal with the Father and the Son.
He is called God (Acts 5.1-4), and is named in the Trinitarian titles as equal with the Father and the Son (Matt 28.19; 2 Cor. 3.18; 1 Pet 1.2).
He possesses the attributes of God such as eternality (Heb. 9.14), omnipresence (Ps. 139.7-10), omnipotence (Gen. 1.2; Luke 1.35), omniscience (1 Cor. 2.10-11), holiness (Eph. 4.30), and truth (1 John 5.6).
Old Testament Works: During the Old Testament the Holy Spirit was active, even though His person and work are not as clearly revealed as in the New Testament.
The Holy Spirit took part in creation (Gen. 1.2; Job 26.13; Eph. 2.18).
He was active in the giving of prophecy (I Sam. 10:6) and Scripture (Acts 1:16; 4:25; 2 Pet. 1:21), the enabling of individuals to perform various physical tasks (Exod.. 31:3-5; Zech.. 4:6), the anointing of judges and kings of Israel (Num 11.17), and the maintaining of spiritual ministry for extended periods of time (I Sam. 10:10)
The Holy Spirit regenerated Old Testament saints (Ezek.. 18:31). Even though the Spirit’s inner working in the hearts of individuals was less pronounced, it was nevertheless present in a more selective and temporary sense in the Old Testament (Gen. 41:38; Jude. 13:25; 16:20).
In Christ’s Earthly Ministry: Jesus is a wonderful example. In His holy living and powerful ministry, Jesus drew on the same resources that are available to all believers, especially the leading and empowering of the Holy Spirit.
I believe that the Holy Spirit was intimately involved in the earthly ministry of Christ as prophesied by Isaiah (Isa. 11:2-2; 42:1).
Christ lived a life that was continually filled and directed by the Holy Spirit (Luke 4:1; Mk. 1:12). The Spirit was even involved in Christ’s death (Heb. 9:14) and resurrection (Rom. 8:11).
Post Pentecost Works: The Spirit is the primary person of the Trinity at work in applying the finished work of Christ in the lives of God's people.
The Holy Spirit has a heightened ministry in the New Testament era (Jn. 7:39; 14:17).
Today, the Holy Spirit convicts men of sin (John 16:8), restrains the depravity of man and allows relative good to be accomplished (2 Thess. 2:7), illuminates men to understand the significance of Scripture (1 Cor. 2:13), regenerates (Titus 3.5) and indwells the believer (Rom. 8:9; Gen. 41:38; Num. 27:18), fills the believer (Eph. 5:17-20; Col. 3:16), baptizes the believer (1 Cor. 12:13), provides assurance to the believer (Rom 8:16), and seals the believer until final glorification (Eph. 1:13-14).
Spiritual Gifting: The Holy Spirit sovereignly gifts each individual member of Christ’s body (I Cor. 12:2-11; Rom. 12:6-8; Eph. 4:11; I Pet. 4:10).
The Holy Spirit gives spiritual gifts to believers (1 Cor. 12:11).
Whether verbal or manual (I Pet. 4:10-11), gifts are a manifestation of the Spirit (I Cor. 12:7) and gifts of grace from God (charisma).
Believers are to discern the Spirit’s specific working in their lives and must use their gifts lovingly and faithfully (Rom. 12:3-8; 1 Cor. 12-14; 1 Pet. 4:10-11). The exercising of these gifts edifies the body (I Cor. 12:7), as stewards of God’s manifold grace (I Pet. 4:10), and brings glory to God through Jesus Christ (I Pet. 4:11).
It seems that certain “sign gifts” served as launching pads for the spread of the gospel and church by the apostles (Eph. 2:20) These signs were used to affirm the new revelation of the NT (Mk. 16:20; Acts 14:3; Heb. 2:3-4), and are no longer in use today. These “sign gifts” seem to have ceased with the death of the apostles. Church history supports this as there has been no observable continuity of sign gifts in the post-apostolic church.
If the gift of tongues were available today, it would need to be practiced according to the rules laid down by Paul (1 Cor. 14:26-35), and it is not be made a test of spirituality (1 Cor. 12:8-11; 14:1-4).
[angelology]
Nature - The angels, fallen and unfallen are individual spirit beings created by God.
God commanded (Ps. 148:2, 5) the myriads or thousands (Deut. 33:2; Ps. 68:17; Matt. 26:53; Rev. 5:11) into existence sometime before His creation of the earth (Job 28:6-7).
Like Man, they possess personal qualities (1 Pet 1:12; Luke 15:10; 2 Pet 2:4). They resemble man (Heb 13:2), but have greater abilities than man (2 Pet 2:11).
Angels are limited in that they are neither omniscient (Mark 13:32) nor omnipotent (2 Pet 2:11).
Because they do not marry or give in marriage they are not a race (Matt. 22:30).
Angels were originally holy (Gen 1.31). However, the non-elect angels, led by Satan, rebelled against God (Matt 12.24-26; 25.41).
Unfallen
Some angels are elect according to God’s mercy (Matt 25.31; 1 Tim 5.21), and thus serve the Triune God (Heb 1.7). They praise Him (Psalm 148.1-2) and worship Him (Is 6.1-3). They worship Christ (Heb 1.6), protected Him (Matt 2.13), and strengthened Him (Matt 4.11).
Unfallen angels also minister to believers (Matt 18.10; Luke 16.22; Heb 1.13) and pronounce judgment upon unbelievers (Matt 13.39-40; Rev 8.7; 20.1-2).
Fallen
Satan, an angel himself, led an insurrection against the authority of God (Jude 6), and was thus thrown from heaven (Matt 22.24-26; 25.41; Jude 6; 2 Pet. 2:4; Rev 12.4).
He is the adversary of God and believers, slandering God (Gen 3.4-5) and seeking to destroy His people (2 Cor 4.4) by accusing them of evil (Rev 12.10). Satan leads unbelievers astray (John 8.44; Rev 12.9).
Through the power of the cross, Satan was judged and publicly conquered (Col. 2:15, John 16.11) and will be ultimately cast into the lake of fire (Rev 20.10).
Satan is the god of this present age (2 Cor 4.4) and is to be resisted by believers (James 4.7).
The non-elect angels (demons) followed Satan and now serve him in their rebellion against God (Rev 9.11). They will finally be judged along with Satan.
[anthropology]
Nature of Man
Adam, the first man (Matt. 19:3-5,) was created directly by God apart from any evolutionary process on the sixth day of creation (Gen 1:26-31.) Using the dust of the ground, God formed man and breathed into him the breath of life (Gen. 1:26-27, 2:7; Jer. 27:5).
God created man in His own image (Gen. 1:26-27.) Thus sharing with Him certain spiritual (John 4:21-24; 1 John 1:3), moral (Rom 3:14-15), and personal (Gen 2:19-20) qualities.
The image of God in man gives every human being dignity, value and worth.
Fall of Man
Man existed with God in holiness (both positively holy and negatively innocent - Gen 1:31; Ecc. 7:29; Eph. 4:24) until the fall, when the image of God was seriously marred. God’s image was not removed at this point, but it was spoiled (James 3:9).
Mankind fell when Adam and Eve broke God’s law and committed a particular sin (Gen. 3). This sin brought death and decay upon all men (Rom. 5:12; 8:22).
Man is unable to do anything to earn God’s favor (Rom. 3:10-18, 23; Isa. 64:6)
The whole human race has descended from a single pair (Gen. 9:19) thus sharing common natures.
Man has both a material and the immaterial nature (Matt 10:28; 1 Cor 7:34; 2 Cor. 7:1, James 2:26).
Both the material and immaterial parts of man, including the sin nature are propagated from Adam by natural generation. (Ps. 51:5, 58:3; John 3:6; Acts 17:26; Eph. 2:3; Heb. 7:10)
Extent of the Fall
As a result of the fall, man is totally and wholly depraved (Eph 4:17-19). Man’s mind, will and emotions are corrupt (Tit. 1:5).
Through the propagation of the human race, all men are now sinners (Ps. 51:5; Jer. 17:9; 1 John 1:8; 2 Tim. 3:2-4; Is. 53:6), alienated from God, and spiritually dead (Eph 2.1-3).
The natural man cannot do anything good of acceptance to God (John 5:42; 8:34; Rom. 7:18, 23).
He cannot understand spiritual things (Rom. 8:5-8, 1 Cor. 2:14).
He does not and cannot seek God, and does not desire to do so (John 6:44; Rom. 3:10-18). He is hopelessly lost with no recuperative powers to enable his recovery.
When scripture speaks of man’s goodness, it means merely an imperfect, fancied goodness (Matt. 9:12ff) or a goodness of aspiration (Rom. 2:14; Phil. 3:15).
[hamartiology]
Origin of Sin
Sin entered the universe when Satan broke God’s law and fell from heaven (John 8:44; 1 Tim. 3:6; 1 John 3:8; Jude 6).
The human race fell with the fall of Adam (Rom. 5:12-15). Adam fell when he chose to disobey the revealed will and Word of God and committed a particular sin (Gen. 3).
Adam was a human representative for the race, and his sin is transmitted to every individual. Thus, men are conceived and born sinful. (Rom. 5:12-19) Jesus Christ being the only exception.
Because of Adam’s imputation, all men are sinners by nature (Eph. 2:3), choice, and divine declaration (Ps. 14:1-3; Rom. 3:9-18, 23; 5:10-12, 1 Cor. 15:22). Man is not a sinner, because he sins, man sins, because he is born a sinner (Ps. 51:5; 58:3).
Nature of Sin
God, at certain times allows or restrains sinful events (Lam. 3:38; Josh 11:20; Judg. 3:12; 9:23; 14:4; 1 Sam. 2:25; 16:14; 2 Sam. 24:1, 10, 12-17; 1 Chr. 21:1; Job 1:21; Ps. 105:25; Isa. 45:7; Acts 2:23; 4:27) for His own glory and purposes (Ps. 76:10; Prov. 16:4; Rom. 8:28; 9:14-24.)
God is never guilty for the sin (Job 34:10; Deut. 32:4; Hab. 1:13), is not the author of sin (Jam. 1:13) and those committing the sin will be held responsible (Luke 22:22; Matt 18:7; 26:24; Mark 14:21). Although all this information abounds, the origin of evil is part of the mystery of lawlessness (2 Thess. 2:7)
I believe that sin is any temperament (Jer 17:9), thought (Matt 5:27-28; 15:19), act (Rom 7:19), omission (James 4:17), or combination of these that fails to conform the moral character or desire of God. Sin is defined in the Bible as disobedience (Rom. 5:19), selfishness (2 Cor. 5:15), transgression (Rom. 5:15-18), or unrighteousness (1 John 5:17).
Extent of Sin
The entire universe (Rom. 8:19-22) is permeated with sin. It affects every human (Rom. 3:23; Eph. 2:1). Man’s destiny (Matt. 18:11, Luke 15:4, 8, 24), body (Rom. 8:10), mind (Titus 1:15; Eph. 4:17-18), heart (Eph. 4:18, Jer. 17:9), will (John 8:34; Eph. 2:3), and emotions (Eph. 4:17-19) are all consumed by the effects of sin. It affects every animal (Gen. 3:14; Is. 65:25; Hos. 2:18) and even inanimate nature (Rom. 8:21-22.)
Man is totally depraved, man can do nothing to earn salvation (Isa. 64:6; Jer. 17:9; Rom. 3:10-18, 23; 7:18; 8:8) Meaning, not that man is as depraved as he could be, but that all of man is completely depraved.
Only God is good and no human is (Matt. 19:17).
Man cannot blame God, Satan, or other men for his sin; each person is responsible for his own sin (James 1:14).
Results of sin
I believe that sin brings, in our spirits, loss of communion with God (Isa. 59:2) and consciousness of our pollution (shame) and guilt (Gen. 3:7-10).
I believe that every man’s sin deserves and requires personal judgment (Exodus 34:7). The ultimate penalty for every sinner is physical death (James 1:15), spiritual death (Rom. 6:23), and ultimately eternal death in the Lake of Fire (2 Thess. 1:8-9; Rev. 20:11-15). [soteriology]
A Theological order
Salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8-10; 1 Peter 1:18-19).
Foreknowledge - God’s loving purpose toward individuals, determined in eternity past.
Foreknowledge is not simply foresight but forethought. It is the predetermined decree of God regarding individuals (Acts 2:23, Heb. 10:5-7).
Scripture does not explicitly state whether predestination proceeded foreknowledge or what foreknowledge is based on, but it does insists that foreknowledge is not based on any human action (John 1:13; Rom 9:11-12, 16).
Election - God’s eternal and active choice of his adopted children
God sovereignly chose individuals for salvation in eternity past according to the good pleasure of His will (Eph 1:4). Election is based on God’s foreknowledge (1 Peter 1:2), which is His determinate council (Acts 2:23).
God elects individuals, not based on anything worthy in the individuals, but in order that they may glorify God and serve Him (1 Thess 1:4; 2 Thess 2:13; Psalm 65:4; Deut 8:6-8; John 15:16; Rom 8:29).
Subsequent faith and obedience are the result of election, not the cause of election (1 Pet. 1:2, 2 Pet. 1:3, 2 Tim. 1:9)
Calling - God’s commanded invitation addressed to sinners in the gospel
God commands all men to receive Christ through the truths of the gospel (general call; Matt. 22:14, John 7.37-38; Acts 17.30), Christians must proclaim this gospel to all peoples. (Matt. 28:18-20; Luke 24:47; Acts 1:8)
Because of his depravity, however, man is unable to come to Christ for salvation (John 6:44, 65). Therefore, God effectually calls elect sinners (and only elect sinners) to salvation through the work of the Holy Spirit (effectual call; John 6.37, 44, 64; 10.27, Rom 8.30; 1 Cor 1.9; Luke 14.15-24).
"Effectual" guarantees that at some point in time the elect will willingly accept Christ and experience all the benefits of salvation (Rom. 8:30; John 6:37; cf. Acts 16:14). This calling is sufficiently powerful to counteract the effects of sin and enable a person to believe.
Beyond general conviction of sin (John 16:8-11) and drawing (John 6:44, 12:32), effectual calling encompasses several elements: illumination (1 Cor. 2:12-16; 2 Cor. 4:3-6); ; and the gifts of repentance (2 Tim. 2:25; Acts 11:18) and faith (Eph. 2:8-9; Phil. 1:29).
Repentance & Faith - God’s gifts to the unbeliever that are necessary for salvation
Since man is incapable of saving himself through any efforts of self- righteousness (Rom. 3:20; 4:4-5; Isa. 64:6), repentance and faith are God’s gracious gifts to him (Acts 11:18, Eph. 2:8-9; II Tim. 2:25) that come by the hearing of God’s Word (Rom. 10:17).
Repentance results from a Spirit-given realization of the seriousness of sin.
The repentant sinner demonstrates genuine sorrow and a determination to turn from his rebellion to serve the Lord (Joel 2:12-14; Ezek. 18:30-32; Matt 21:30-32).
Without repentance, there is no salvation (Matt 3.2; Acts 3.19; Rom 2.4; Luke 24.47).
Saving repentance involves the entire person. Mind acknowledging the reality and guilt of sin (Ps. 51:3), emotions sorrowful over sin (2 Cor. 7:9-10), and will renouncing sin and determining to obey God (Isa. 55:6-7; Acts 3:19).
Faith results from a Spirit-given realization of the truth of the gospel.
Saving faith involves the entire person. Mind apprehending the facts of the gospel (Rom. 10:14, 17; 1 Cor. 15:1-4), emotions stirred to a conviction about the truth of those facts (John 20:30-31; Rom. 10:9-10; Heb. 11:1), and the will reliant upon Christ personally as Savior and Lord (John 1:12; 3:16; 6:37; Acts 16:31; cf. Rom. 1:5; 16:26).
Conversion & Regeneration
A sinner is converted only when he repents from sin and exercises faith in Jesus Christ. Repentance and faith are inseparable and are both essential to the gospel message (Matt. 11:28-29; Mark 1:15; Luke 13:3, 5; 24:46-47; Acts 20:21).
Regeneration, "the new birth," is the supernatural impartation of God's own life and nature to the repentant sinner (John 3:3; Eph. 2:1-6; 1 John 3:9). It is an exclusively divine work (John 1:13) accomplished by the Holy Spirit (John 3:5,8; Titus 3:5) by means of the Word of God (James 1:18; 1 Pet. 1:23) that occurs when the repentant sinner, as enabled by the Holy Spirit, responds to God’s offer of salvation with the gifts of repentance and faith.
Justification - God’s judicial act whereby He declares a sinner righteous
Conversion results in God declaring sinners righteous (Rom 5.1, 9) by imputing Christ’s righteousness
God, therefore treats and views man as righteous (Rom 3.24-26; Rom 5.18-19;1 Cor 1.30; 2 Cor 5.21).
God legally declares (not makes) believing sinners righteous (Rom 3.21-28; 8.33; Rom 3.4, 19-20; 4.5) because of the imputed righteousness of Christ based on His active and passive obedience (Rom 5.15-19; 2 Cor 5.21).
Adoption - God’s judicial act whereby He places the believer into His family.
Conversion results in God bestowing believers all rights and privileges of an adult son (Rom 8.15; Eph 1.5; Gal 3.26; 4.5).
Adoption culminates when God resurrects believers and they enter into their inheritance and are glorified (Rom 8.23).
Union with Christ - God’s judicial act whereby sinners are joined with the work and body of Christ
Justification judicially brings one into an inseparable spiritual bond with Jesus Christ resulting from the baptism of the Holy Spirit (John 17.21; Rom 8.1; Gal 3.27) thus entering the Body of Christ. (1 Cor 12.13).
Union with Christ allows God to look justly upon believers as though they are as righteous as Christ is, and it is a result of justification (Ro 3:21-26; 4:3-5; 5:1; 8:1; Ga 3:6-11).
Union with Christ is a comprehensive relationship that actualizes all the other benefits of salvation (Rom. 6:1-14; 8:1; 2 Cor. 5:17; Col. 2:10).
Security - God’s continual act and work whereby believers know they are called by God
Adoption affords the believer the ministry of the Spirit assuring him that he is a member of God's family (Rom. 8:15-17; Gal. 4:6-7).
God promises to preserve all His people throughout their earthly lives so that they enter His presence for all eternity (John 3:36; 6:38-40; 10:27-29; 1 Thess. 5:23-24). This security is based on the character of God and His ability to keep His promises (Jn 10:28-29; Ro 8:28-30, 31- 39; Ep 1:13-14; 2 Ti 1:12; 1 Th 5:24; 1 Jn 5:13).
God promises that every true Christian is divinely enabled to perseverance in faith and obedience to the end (Matt. 10:22; John 8:31-32; Heb. 10:39; 1 Pet. 1:5; Heb. 12:14; 2 Tim. 2:19). The believer must persevere (Ez 18:24; Mt 24:13; Jn 15:1-6; 1 Ti 1:19; He 3:12-13; 4:11; 6:4-6, 11-12; 10:36-39; 2 Pet. 3:17; 1 Jn 3:9).
Genuine believers will struggle with sin (Ro 7:15-25; He 12:1), but God will discipline (He 12:4- 11) and give them grace to repent and endure (He 2:1; 6:11-18; 11:1-12:1; He 4:16; He 3:12-13).
Those who do not persevere show that they were not genuine believers (He 6:4-6; 1 Jn 2:19; Js 2:14- 26).
The warnings in Scripture against falling away are given to admonish those in the visible church who may not be genuine believers and to encourage true believers to endure.
The God-worked nature of election (Rom. 8:29-30; Eph. 1:3), sealing (Eph. 1:13-14), justification (Rom. 8:31-39), and regeneration (John 1:13) necessitates eternal security.
The Christian experiences personal assurance of salvation.
Objectively, this is clear by the success of Christ's work as revealed in Scripture (John 3:16; 5:24; Rom. 8:31-39; 1 John 5:12-13).
Subjectively, this is understood by the Holy Spirit's internal witness (Rom. 8:14-16; 1 John 3:24; 4:13;) and the believer's consistent progress in godliness (Jas. 2:14-26; 1 John 2:3-6; 3:4-10; cf. 2 Pet. 1:5-11).
Sanctification - God and Man’s combined work whereby believers are progressively made like Christ
Sanctification is fundamentally a work of God (1 Thess. 5:23). Man depends on the provision of God for the resources of progressive sanctification.
God's act of union with Jesus frees the Christian from the enslaving authority of sin (Rom. 6:1-10).
God energizes the Christian to desire and to do what is pleasing to Him (Phil. 2:13).
God the Holy Spirit is the Agent of this energizing, working to produce in the believer the qualities of holiness (Eph. 5:18ff; Gal. 5:16ff).
God gives the Christian all the resources needed to live a godly life (2 Pet. 1:3).
Sanctification is dependent on the Christian’s cooperation with God. Man disciplines himself to the work of progressive sanctification.
The believer must trust his union with Christ and then refuse to obey sin (Gal. 5:16-22; Rom. 6:1-14).
He must continually put off the attitudes and actions of the old self that he put off at conversion (Col. 2:5, 3:8ff).
As he responds to the Holy Spirit's internal working, he will be able to resist/mortify the inclinations of his flesh and develop godly character qualities (Rom. 8:12-14; Eph. 5:18ff; Gal. 5:16ff; 2 Pet. 1:5-11).
God’s people are not saved by, but for good works (Ep 2:8-10). We will do good works, and we must do good works in sanctification because God is working it in us (Ph 2:13, Ro 6:13; 8:13).
"Our worst days are never so bad that you are beyond the reach of God's grace. And your best days are never so good that you are beyond the need of God's grace." Jerry Bridges
Glorification - God’s final and complete work whereby believers enter total salvation and sanctification
Believers will experience final sanctification in the eternal kingdom. They will be freed forever from the presence of all sin (Ep 1:4; 5:25-27; Re 21:4; 22:3) and wholly restored to the intended man, the image of God in Christ (Rom 8.29; Phil 3.21; Col 3.4; 1 Thess 3.12-13; 1 John 3.2; Jude 24).
Believers will be given glorified bodies (1 Co 15:42-54; 2 Co 5:1-5; Ph 3:20-21), and graciously allowed to worship and enjoy God forever (Ps 16:11; Re 22:3). [ecclesiology]
Universal church
All believers of all ages comprise the one, ultimate, spiritual people of God, saved on the basis of Christ's atoning work by means of faith (Rom. 4:11-12; Gal. 3:29; Rev. 21:2-3, 9- 10, 12, 14).
The church, a subset of the spiritual people of God, is comprised of all believers, both dead and alive, from Pentecost (Acts 1:5; 11:15-16) until the Rapture (1 Thess 4:13-18) (universal or invisible; Matt 16:18).
The church is the body of Christ (Col 1:18, 24; Eph 1:22-23; 3.21; Heb 12:23), formed as believers are Spirit-baptized at the point of their conversion (1 Cor 12:13).
The church is distinct from Israel (1 Cor 10:32).
The formation of the church began on the day of Pentecost (Acts 2:1-21, 38-47) and will be completed at the coming of Christ for His own at the rapture (1 Cor 15:51-52; 1 Thess 4:13-18).
Local Church
The local church is the earthly, visible representation of the body of Christ (1 Cor 1:2; Rev 2-3).
The local church is comprised of believers (Acts 2:47) who confirm a public profession of faith and have been baptized (Acts 2:41).
The local church is an independent (1 Cor 5:1-6.5), organized body that meets regularly (Acts 20:7; 1 Cor 16:2; Heb 10:25) for worship, instruction, prayer, observance of the ordinances, mutual assistance, and evangelism (Acts 2:42; Matt 28:18-29).
Mission of the Local Church
The purpose of the church is to glorify God (Eph 3:21).
The purpose is accomplished through evangelism (Matt 28:19), discipleship of believers (Matt 28:19-20), and continued expansion (Acts 1:8).
Government
Christ, the Head of the church (Col. 1:18), governs the local church objectively through Scripture and subjectively through a blend of congregational consensus and representative male leadership.
Elders (overseers, pastors) are the primary leaders of the church, with one elder being identified as the leader (e.g., James in Acts 15:13ff; perhaps Rev. 1:20). The elder is to lead with oversight as a shepherd with maturity (elder) (Acts 20:17, 28; 1 Pet. 5:1-2.)
Deacons are the auxillary leaders of the church, handling the material needs of the congregation for the purpose of freeing the elders to devote themselves to prayer and the ministry of the Word (Acts 6:1-6.)
The membership of the church, as an autonomous unit plays a significant role in major matters such as church discipline (Matt. 18:17; 1 Cor. 5:4-6; 2 Cor. 2:6-7), the election of leaders (Acts 6:1-6), the sending of missionaries (2 Cor 8.19), and doctrinal controversies (Acts 15:3-4, 22-23; cf. 1 John 4:1).
Ordinances The local church administers the biblical ordinances of baptism by immersion (Matt 28:19) and the Lord’s Supper (1 Cor 11:23-26).
Baptism the one-time act of immersing a believer into water as an beginning act of identification with Christ and His saving work.
Baptism beautifully pictures the new birth (Acts 2:38; 22:16; 1 Pet. 3:21,) identifying disciples (Matt. 28:19) with Christ’s death, burial and resurrection (Rom. 6:3-5; Col. 2:12; cf. Gal. 3:27.)
Immersion best pictures the symbolism of baptism (Rom. 6:3-5). It is implied in the NT accounts (Mark 1:5,10; John 3:23; Acts 8:38-39). And it is the standard translation of the Greek terms for baptism.
The Lord's Supper is a recurring act in which the church corporately remembers the atoning work of Christ by eating and drinking elements symbolic of His body and blood (Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-25).
The Lord’s Supper ordinance provides a vivid means of meditating on and proclaiming the gospel and anticipating Jesus' return (1 Cor. 11:26).
Purity - A church must actively pursue internal and external purity.
The church is to discipline disobedient members (Matt 8.16-17; Rom 16.17; 1 Cor 5; 2 Thess 3.8-15), maintain a distinct separation from the world (1 John 2.15-17; Rom 12.1-2; James 4.4; Eph 5.11; 1 Cor 1.21), expose and refute false teachers (2 John 9-11; 1 Tim 1.19-20), and separate from those men or organizations that deviate from Scripture in doctrine or practice (Matt 7.15; 1 Tim 6.3-5; 2 Tim 2.16-20; 2 Cor 6.14-18; 1 John 4.1-3; Rom 16.17-18; Gal 1.8-10) or those who affiliate with such (2 Thess 3.6; 1 Cor 5.1-11; 1 Tim 1.18-20; Matt 18.15-17).
[eschatology]
Personal Eschatology
At death, the soul is separated from the body (Gen. 35:18-19; Js. 2:26).
Spiritual death, that is, the second death, is the separation of the soul from God (Rev. 21:8).
For the believer, the soul is immediately enters Paradise (Lk. 23:43), a place of joy (Phil. 1:23), where he awaits the resurrection of his spiritual body (I Cor. 15:51-54).
For the unbeliever, the soul is immediately thrown into hell (hades: Mt. 5:22; Lk.16:23), a literal place of torment (Lk. 16:23), where he awaits final eternal judgment (Rev. 20:14). The decision at the Great White Throne judgment will be to cast all of hell into the Lake of Fire (gehenna; Mk 9:43-48; Rev. 20:14).
General Eschatology
I believe in a literal, normal interpretation of Scripture. A moderate dispensational framework seems to fit best with interpreting Scripture.
Although God has dealt in a variety of ways with mankind throughout dispensations of human history, the basis for right standing before God has always been the same. Salvation is and has always been based on the finished work of Christ (Heb. 2:17; 10:4). For OT saints and NT believers, the means for accessing the finished work of Christ is by grace through faith (Romans 4.)
I believe in God’s sovereign electing grace throughout history (Rom. 9:13, Acts 16:6).
There is a distinction between Israel and the church (1 Cor 10:32). There is a future for the nation of Israel.
God will fulfill his covenant with Abraham, in which Abraham’s many descendants will possess the land of Canaan forever (Gen. 22:15-18), a promise to be literally fulfilled in the millennium.
God will fulfill his covenant with David, in which a descendant of his will literally rule and reign on the throne of Israel forever (2 Sam. 7: 13-16; Ps. 89:3- 4).
God will fulfill His New Covenant with the people of Israel, in which He promised the regeneration of Israel (Jer. 31:33) and that it will one day live freely in the land promised to its forefathers (Eze. 36:27-28).
Rapture
The Rapture of the church is imminent (1 Thess 4.13-18).
The Rapture will occur before Christ sets up His earthly kingdom (2 Tim 4.1; Rom 11.25-27) and before the tribulation (Rev 3.10; John 14.1-3; Matt 25.31-46).
Following the Rapture, the church will take part in the Judgment Seat of Christ (2 Cor 5:8-10; Rom 14:10-12) and the Marriage Supper of the Lamb (Rev 19:1-10).
Tribulation
God will return His focus to Israel (Jer 30.7; Dan 9.24-27; Rom 11.25-27).
The Antichrist will be revealed (2 Thess 2:7-8) and will become the leader of the revived Roman empire (Dan 7.20, 24.) He will sign a treaty with Israel (Dan 9.26-27).
The tribulation begins with the appearing of the Anti-Christ (Rev 11.3; 12.14). This seven-year period will be a time of disastrous calamities of God’s wrath upon sinners (Matt. 24:21ff; Rev. 6-18.)
The tribulation will culminate with the battle of Armageddon (Zec. 14:1 ff) at which time Jesus Christ will return with His saints (Rev 19.11 ff).
Second Coming
Christ will surely come again (Acts 1:11.)
At Christ’s return, the false prophet, the beast, and his armies will be bound and thrown into the abyss (Rev 20:2; Zec 13:2).
Seventy-five days will pass (Dan 12:11-12) during which the Old Testament and Tribulation believers will be resurrected (Dan 12:2), Israel will be regathered (Eze 20:34), and the Millennial Temple will be built (Eze 40-48).
Kingdom
Upon his return, Christ will lead the Marriage Supper of the Lamb (Matt 25:1-10).
Christ will physically rule His Kingdom on earth with His saints for 1,000 years (Dan 7:13-14).
After the 1,000-year millennial reign, Satan will be loosed and will lead his final rebellion (Rev 20:7-9), be defeated, and thrown into the Lake of Fire with his followers (Rev 20:15).
The wicked will be judged at the Great White Throne judgment (Rev 20:11) and cast into the Lake of Fire. Believers will enter the eternal kingdom, living forever with God in the New Heavens and New Earth (1 Cor 15:24; Rev 21-22).