What We Believe About God's Revelation to Us

Because God is infinite and man is finite, mankind cannot come to know God apart from some form of revelation initiated by God Himself. Revelation is God's manifestation of Himself to mankind. Revelation can be classified as general or special revelation. General revelation is God's manifestation of Himself which is found in the created world, in His activity throughout human history, and in the inner being or conscience of human beings. It consists of information that is accessible to all people of all ages, but it is far less detailed or specific than special revelation.

What We Believe About God's General Revelation

Creation or nature has intricate variety, beauty, and vastness which demonstrate God's awesome creative ability, as well as His overall greatness, power, and majesty (Ps 19:1; Rom 1:19-20). God's intervention in human events, though it is often recorded in biased or subjective ways, attests to God's sovereignty and purpose for His creation. God's preservation of His chosen people Israel throughout their history is one of the miraculous witnesses of God's activity in human events. In addition, the basic nature of man causes him to follow certain innate moral tendencies, though these have been distorted by the Fall (Rom 2:14-16). Finally, by nature mankind tends toward the worship of deity (Ecc 3:11; Acts 17:23). Though general revelation is a valid witness to the existence of God, the curse upon creation and the corruption of mankind's nature after the Fall has rendered general revelation insufficient for bringing the unbelieving person into a right relationship with God.

What We Believe About God's Special Revelation

Special revelation is God's manifestation of Himself to particular persons at specific times and places, enabling them to enter into a relationship with Him. God has provided this revelation in the form of miraculous works (Ex 7:5, 17; John 10:37-38), the written Word (2 Tim 3:16-17), and the Incarnate Word (John 1:14, 18; Col 2:9). God's special revelation is personal in that it communicates His personality to man, and especially those dimensions of Himself which encourage a redemptive relationship based on faith (Ex 34:6-7). His revelation is also communicated in human language or in human categories of thought and action to ensure that it is possible for mankind to understand and respond to it. The earthly incarnation of the Lord Jesus Christ is the ultimate example of the manifestation of God to mankind on human terms (John 20:30-31).

What We Believe About the Divine Inspiration of Special Revelation

Inspiration is that supernatural influence of the Holy Spirit on the human writers of Scripture which made those writings an accurate record of God's special revelation to man. By definition, inspiration involves both God and man. The words of Scripture are "breathed out" by God (2 Tim 3:16), but at the same time the writers of Scripture were men who "spoke from God" having been "moved by the Holy Spirit" (2 Pet 1:21). The result of inspiration was that what these writers produced was actually the Word of God. That these writings are the Word of God is affirmed by the writers of Scripture themselves (2 Sam 23:2; Acts 1:16; 4:25; Rev 22:18-19), as well as by Christ (Matt 5:18).

What We Believe About the Process of Biblical Inspiration

Though there are a few isolated examples of God dictating His Word to the writers of Scripture (Ex 24:4; Rev 2:1), these instances cannot be considered the norm for all of Scripture. Inspiration presupposes an extended process of God's providential work in the life of the writer, whose preparation included years of family, social, educational, and religious experiences to write under the Holy Spirit's influence and in his own style and personality only those words which God wanted written (Jer 1:5, 7, 9; Gal 1:15-16).

What We Believe About the Writings That Are Considered to be Inspired

This divine work of inspiration includes the 39 books of the Old Testament, which include the Law, Writings, and Prophets that were affirmed by Christ as inspired (Luke 24:44), as well as by the apostle Peter (2 Pet 1:19-21). Inspiration also extends to the 27 books of the New Testament. Peter makes the claim that Paul's writings are Scripture (2 Pet 3:15-16), while Paul classifies all of the recorded Word under the umbrella of inspiration (2 Tim 3:16). In addition, the extent of inspiration applies to the very words of Scripture. The writers of the books of the Bible regard every word and syllable as significant, sometimes basing an important conclusion on the singular or plural of a word (Gal. 3:16) or on the tense of a verb (Matt 22:32).

What We Believe About the Inerrancy of the Scriptures

The fact of divine inspiration guarantees that the Scriptures are inerrant in their original form. This means that all of Scripture must be accepted as the infallible authority in all the areas it addresses, whether spiritual, scientific, or historical. Those passages of Scripture which may appear to be contradictory to other portions of Scripture, or to current scientific or historical findings, must be considered accurate in spite of such difficulties. In such cases the scientific or historical claims or our interpretation of the biblical passages should be examined, rather than questioning the trustworthiness of the Scripture itself. To question the truthfulness of Scripture is to ignore what it claims for itself (John 17:17), as well as raising doubts about the ability of God to know all truth and to inspire men to write without error.

What We Believe About the Present Form of the Scriptures

God has promised to preserve His revelation (Ps 119:89; Isa 40:8; Matt 5:18). Therefore, we can be certain that none of the inspired writings have passed out of existence. Today's translations and copies of Scripture must be affirmed as the Word of God to the degree that they preserve the original message. This is what makes it possible for Paul to write Timothy that "all Scripture is inspired of God and profitable" even though Timothy was probably using a copy of Scripture as well as a translation of the Old Testament into Greek (the Septuagint).

What We Believe About the Interpretation of the Scriptures

Scripture passages must be consistently interpreted in light of their immediate and larger contexts, as well as in their original historical setting. The grammar of the text should be investigated and the original biblical languages of Hebrew, Aramaic, and Greek should be consulted as much as possible. The actual text of Scripture should be understood non-figuratively except in those cases where it is clear that figurative language is being employed. Understanding the Word of God literally and at face value certainly leaves room for poetry, figures of speech, illustrations, types, and symbols. These literary devices are often used to communicate the literal intended meaning of a biblical text. Every interpreter of the Bible should always seek to understand the original intent of the author of the passage. Once this specific message is understood, there may be several ways in which it may be appropriately applied to various times and in different situations.

What We Believe About the Progressive Nature of God's Special Revelation

God's revelation is also progressive in that it was revealed little by little over a long period of human history. Within the scope of God's revelation of Himself to mankind, increasingly more and more information has been accumulated and progressively more detail has been given. At various points in human history God has revealed details which govern the relationship that mankind is able to have with God during those time periods. In some cases the details of this relationship have been changed by God, and God has instituted varying "laws" or processes of approaching Him which may apply in one period but not to another. One example of this is that the Mosaic Law was intended to be temporary (Gal 3:19). A correct understanding of the progressive nature of God's revelation will prevent the harmful misapplication of Scripture in the lives of believers today.

What We Believe About the Nature of God

The Scriptures reveal one living and true God, who has the characteristics of a personal being, including life (1 Tim 4:10; Heb 10:31), intelligence (Rom 11:33), will (Rom 12:2; Ja 4:15), self-consciousness (Ex 3:14), and emotion (Jer 31:3). The attributes of God which are evident in Scripture can be classified as those relating to His greatness (His natural attributes) and those relating to His goodness (His moral attributes). The greatness of God is seen in His self-existence (John 5:26; Acts 17:25), His eternality (Ps 90:2), His omniscience (Prov 15:3), His omnipotence (Matt 19:26; Eph 1:18-22), His omnipresence (Ps 139:7-10; Jer 23:24), His immutability (Mal 3:6; Ja 1:17), and His incomprehensibility (Ps 147:5; Isa 40:28; Rom 11:33). Those attributes which represent His goodness are His holiness (Hab 1:13); His righteousness in relation to His Law (Ps 19:7-10), His acts (Jer 9:23-24), and His person (Ps 11:7); His justice (Rom 2:6-11); His truthfulness in representing things as they are (Heb 6:18; John 17:17) and in keeping His promises (Num 23:19; 2 Cor 1:20); His mercy, including compassion toward the needy (Ps 103:13) and being slow to carry out judgment (Rom 3:25; 2 Pet 3:9); and His love, including His love to Israel (Dt 7:7-8), to specific Gentiles (Jonah 4:11), and ultimately to the whole world (John 3:16; Rom 5:8).

What We Believe About the Unity and Diversity of God

Though God is described as one in being (Dt 6:4; 1 Tim 2:5), He is three in person. These three distinct persons of the Godhead are co-equal and co-eternal and are each recognized in the New Testament as being fully God. Individually, the Father (John 6:27), the Son (Heb 1:8), and the Holy Spirit (Acts 5:3-4) are referred to as being God. Each of the three persons executes distinct functions in God's eternal plan, but all are in complete harmony (John 14:26; 15:26; 17:4-5; 1 Cor 2:11). Since each possesses the same attributes and perfections, they are each equally worthy of obedience and worship (John 5:23; Acts 5:3-4). However, the fact that the Godhead consists of three persons does not detract from the unity of God. All three persons are linked together in passages denoting the believer's identification with God (Matt 28:19), and the believer's preservation by God (2 Cor 13:14; Jude 1:20-21). The three persons are also evident in passages which describe special events in God's dealings with men, including the creation events (Gen 1:26), Christ's conception by a virgin (Luke 1:35), the inauguration of Christ's earthly ministry (Matt 3:16-17), and the gospel message preached at Pentecost (Acts 2:33). In addition, several passages attest to the oneness of the persons of the Godhead. The Father is one with the Son (John 10:30) and with the Spirit (1 Cor 2:11); the Son is described as one with the Spirit (Rom 8:9); and the Father, Son, and Spirit are all referred to as making their abode with the believer (John 14:16, 18, 23).

What We Believe About the Sovereignty and Plan of God

God's "decree" can be defined as His eternal decision regarding His plan, which assures that all things shall come to pass exactly as He designed (Eph 1:11; Isa 14:27; Dan 4:35). The decree of God touches all of creation (Acts 17:26), even including the evil acts of men (Gen 50:20; Acts 4:27-28). The decree is freely made by God with no outward compulsion (Isa 40:13; Rom 11:34-36), it is unchangeable (Heb 6:17), it is wise (Rom 11:33), it is eternal (Eph 3:11), it is certain (Isa 46:10), and it is made for the purpose of bringing glory to God (Eph 1:6, 12; Rev 4:11). There are two aspects of God's decree: those things that are brought to pass by God personally or directly, for which He assumes full responsibility; and those things which God permits to come to pass and for which He does not assume personal responsibility. Therefore, God is not the author of sin nor responsible for the sinful acts of men (Ja 1:13-14), but He is still sovereign over all of the affairs of the universe (Isa 40:21-28).

What We Believe About the Deity of God the Son (Jesus Christ)

The pre-existence of Jesus Christ is verified by John the Baptist (John 1:15), by the Apostle Paul (Col 1:17; Phil 2:5-7), and by the Lord Jesus Christ himself (John 8:58; 17:5). It is clear that he considered himself to be God. He claimed the ability to forgive sins (Mk 2:5-9) and the right to judge the nations in the last days (Matt 25:31-46). He considered himself to be the Lord of the Sabbath (Mk 2:27-28) and the One who was greater than the Temple (Matt 12:6). He also claimed a special relationship with the Father (John 10:30; 14:7-9, 23) and placed His words on the same level as the Old Testament Scriptures (Matt 5:21-22, 27-28). At His trial before the Sanhedrin when he was asked if he was the Son of God, Christ answered in the affirmative (Matt 26:63-66). Some of Christ's works were such that they caused onlookers to affirm His deity, including the miraculous catch of fish (Lk 5:8), the crucifixion (Matt 27:54), and the resurrection (John 20:28). Clear statements of Christ's deity are found throughout the New Testament, especially in the prologues of John's gospel and the book of Hebrews. The equality of God the Father and God the Son is declared in the epistles (Col 1:15-20; 2:9; Phil 2:5-11). The deity of Christ is also proven by the names which are given to him in Scripture: "God" (Rom 9:5; Tit 2:13; 1 John 5:20), "Lord" (Lk 2:11; John 13:13), "Holy and Righteous One" (Acts 3:14), and "Alpha and Omega" (Rev 22:13). The many references to Christ as the "Son of God" also affirm His equality with God (John 5:17-23).

What We Believe About the Incarnation of Jesus Christ

The virgin birth of Christ was that miraculous act during which Jesus Christ was conceived by the power of the Holy Spirit in the womb of the virgin Mary (Matt 1:20-25; Lk 1:30-35). As a result, the Second Person of the Trinity was joined eternally to a real human nature which included a human body. The incarnation theologically requires the virgin birth. Since natural procreation produces a human nature corrupted by the Fall (Rom 5:12), the union of Mary and Joseph would have produced a fallen human person rather than providing the eternally pre-existent Second Person of the Godhead with a human nature unaffected by the Fall. Therefore, the virgin birth of Jesus Christ is a requirement for His sinlessness.

What We Believe About the Two Natures of Jesus Christ

During His incarnation, Christ is depicted in the Scriptures as having one undivided personality in which the divine and human natures are inseparably united. The apostles John (John 1:14) and Paul (1 Tim 3:16) refer to both the divine and human aspects of Christ while at the same time representing Christ as a single personality. Christ's divine status and His accomplishments in human flesh are often mentioned in the same phrase or title (Acts 20:28; 1 Cor 2:8; Col 1:13-15; Tit 2:13). Christ did not surrender any of His divine attributes in the incarnation (Col 2:9), but he retained the "form" or nature of God while in human flesh (Phil 2:6). However, the union of the two natures in Christ involved a certain limitation of the free exercise of His divine attributes. This union required Christ to "empty himself" of the independent use of His divine attributes, making him functionally subordinate to the will of the Father (Phil 2:7-8). As a result, Christ limited himself as to the extent of His knowledge in some situations (Mk 13:32) but not in others (John 4:17-18). Throughout His ministry on earth, Christ was totally dependent upon the Father for wisdom and strength, which is attested by His teaching (John 5:19-23; 10:18; 14:24-31) and His prayer life (Matt 14:23; Lk 3:21-22; 5:16; 6:12; 9:18, 28; 11:1).

What We Believe About the Humanity of Jesus Christ

Christ's humanity is also obvious from the gospel accounts. His birth, aside from the circumstances of His conception, was typical of the birth of any normal human baby (Lk 2:6-7). He experienced physical, mental, and social growth over time (Lk 2:52). He exhibited normal human needs such as hunger (Matt 4:2), thirst (John 19:28), and fatigue (John 4:6). He displayed the typical human emotions of affection (John 11:3; 13:23), compassion (Matt 9:36), sorrow (John 11:35; Matt 26:37), joy (John 15:11; 17:13), anger (Mk 3:5), and surprise (Lk 7:9; Mk 6:6). His death involved human physical suffering and His dead body exhibited the characteristics of a typical human corpse (John 19:34). During His lifetime Christ was perceived by others to be human. John declared that Christ was heard, seen, and touched by His followers (1 John 1:1). He was identified as a man by Peter (Acts 2:22), by Paul (Rom 5:15, 17; 1 Tim 2:5), and by His own testimony (Matt 4:4; John 8:40). However, Christ's human nature was not corrupted by the Fall. His conduct as a man was shown to be utterly without sin (Heb 4:15; 7:26; 9:14; John 6:69; 1 Pet 2:22; 2 Cor 5:21). However, His sinlessness did not prevent the experience of authentic temptation from entering His life (Matt 4:1-10; Heb 4:15-16). He was tempted as we are, yet without sinning.

What We Believe About the Death of Jesus Christ

Christ experienced both physical and spiritual death on the cross. His spiritual death involved separation from God the Father during the hours when he bore the sins of mankind on the cross (Matt 27:46). His physical death was not due to His suffering, but to the voluntary act of laying down His life and giving up His human spirit (John 10:17-18; Matt 27:50). In the act of dying on the cross, Christ accomplished many things: He satisfied the wrath of God against sin (Rom 5:9); He made atonement for the sins of men, receiving their punishment and satisfying God's righteous demands (2 Cor 5:21; 1 Pet 2:24; Rom 3:25-26); He opened the way to fellowship with God and constant cleansing from sin (Heb 10:19-20; 1 John 1:7); He confirmed the divine sentence of condemnation upon Satan and his host (Heb 2:14-15; John 12:31-32); He laid the foundation for God to be reconciled with His created order which presently groans under the curse of the Fall (Col 1:20; Rom 8:19-21).

What We Believe About the Resurrection of Jesus Christ

On the third day after His death, Christ was restored to physical life with an imperishable physical body (Lk 24:36-39; John 20:19-20). That His resurrection body is physical was demonstrated by the disciples' ability to touch him (Lk 24-29; 1 John 1:1), to recognize the marks of the crucifixion in His body (John 20:24-29), and to watch Him eat (Lk 24:41-43). Christ's resurrection was the proof of His divine Sonship (Rom 1:4) as well as His Messiahship (John 2:18-21), and it has established him forever as the God-man (1 Tim 2:5). It signified the completion of His atonement for sin, without which men could not be saved (Rom 10:9; 1 Cor 15:14-17). Since Christ is called the first-fruits of the resurrection, believers have the guarantee of a future resurrection to life at the time of Christ's return (1 Cor 15:20-23). The resurrection of Christ has also broken Satan's power over the realm of the dead (Heb 2:14; 1 Cor 15:51-57).

What We Believe About the Ascension of Jesus Christ

Forty days after His resurrection, Christ ascended visibly and bodily to heaven where he is enthroned at the Father's right hand (Mk 16:19; Acts 1:9). The ascension signified the end of Christ's earthly mission during His first coming (John 17:4; Heb 1:3), and it returned to him His preincarnate glory (John 17:5). As the ascended Lord, Jesus has been given an exalted position far above all things and worthy of the highest honor (Eph 1:20-22; Phil 2:9-11). His present work in heaven includes the building and governing of His Church on earth (Matt 16:18; Eph 4:11-12), the preparation of a place for His people in heaven (John 14:1-2), and the work of intercession for His people on earth (Heb 7:25; 1 John 2:1).

What We Believe About the Nature of God the Holy Spirit

The Holy Spirit is the divine third person of the Godhead. His personality can be seen in the titles given to him, as compared with those of Christ. Both persons glorify another member of the Godhead; the Spirit gives glory to Christ (John 16:14), while Christ gives glory to the Father (John 17:4). Both Christ (1 John 2:1) and the Spirit (John 14:26; 15:26) are referred to in Scripture as the "Paraclete," and in John 14:16 the Spirit is referred to as "another of the same kind" as Christ. In addition, though the biblical word for Spirit is a neuter noun, the writers use masculine personal pronouns to refer to the Holy Spirit (John 16:13-14; Eph 1:14). The deity of the Spirit can be shown from His association with the Father and Son in the triune formula (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2), and from the passages which use the name "God" of the Spirit (Acts 5:3-4; 1 Cor 12:11, 18). The attributes of deity are also ascribed to Him, such as omniscience (1 Cor 2:10-11), holiness (Rom 1:4), eternality (Heb 9:14), and omnipresence (Ps 139:7; 1 Cor 6:19). Also, the activities of the Spirit are clearly those of divinity, including creation (Gen 1:2; Job 26:13), regeneration (John 3:5-8; Tit 3:5), resurrection (Rom 8:11), and the inspiration of written revelation (2 Pet 1:19-21).

What We Believe About the Work of God the Holy Spirit

At creation, the Spirit was active with the other Persons of the Godhead in bringing the heavens and earth into existence (Gen 1:2; Job 33:4). The Spirit enabled certain men throughout history to receive God's revelation and to record it without error or omission (2 Pet 1:21). In Old Testament times, the Spirit gave special physical strength for certain essential tasks (Judg 14:6, 19), as well as imparting wisdom and administrative ability to individuals (Ex 31:1-6; Num 11:16-17). Though not stated explicitly, it can be inferred from the justification of certain Old Testament believers (Rom 4:3, 9) that the Spirit also regenerated Old Testament believers (John 3:5-6). Presently, the Spirit's work involves that of restraining lawlessness on earth (2 Thess 2:7), convicting the lost of their sinfulness (John 16:8-11), and performing several ministries in the life of the believer. These ministries include the initial regeneration of the believer (John 3:3-8; Tit 3:5), indwelling, sealing, filling, and imparting spiritual gifts. A unique ministry of the Holy Spirit during the Church Age is the baptism of believers at the time of their conversion, which joins them to the body of Christ, the Church (1 Cor 12:13; Gal 3:27). The conditions for Spirit baptism involve simple faith in Christ with nothing else required, such as seeking, praying, waiting, or agonizing. Spirit baptism is a one-time action which cannot be repeated in the life of the believer (Eph 4:4-6).

What We Believe About the Indwelling, Sealing, and Filling of the Holy Spirit

Indwelling is the Holy Spirit's act of taking up residence in the believer, and it is experienced continually throughout the lifetime of every saved individual (Rom 8:9). This makes the believer's body the Spirit's sanctuary (1 Cor 6:19) and it provides a foretaste of future blessings in Christ (Eph 1:14). Sealing involves God placing the Holy Spirit as a seal upon each believer to keep him secure until the completion of his salvation (Eph 1:13; 4:30). This sealing occurs at the moment of conversion and signifies God's pledge of permanent ownership of the believer (2 Cor 1:22; 5:5). The filling work of the Holy Spirit involves His taking control of the believer's life in response to the believer's surrendering to the Spirit's direction and enablement (1 Thess 5:19; Eph 5:18). This typically takes place as a result of reading and obeying the Word of God (Col 3:16). Though the filling of the Holy Spirit in most cases will be an intermittent experience, the believer is to seek to be surrendered to the Spirit's control continuously (Eph 5:18).

What We Believe About the Gifts of the Holy Spirit

Spiritual gifts are manifestations of the Holy Spirit which are distributed to each believer according to God's sovereign will, for the benefit of the local church (1 Cor 12:7, 14:12), and ultimately for the glory of God (1 Pet 4:10-11). Their primary purpose is to produce unity and maturity in the local church (1 Cor 12:4-31). This means that spiritual gifts are not to be used for self-edification or self-exaltation (1 Cor 14:4, 15-16). Before the completion of the New Testament the sign gifts of tongues, healing, and miracles were given to validate the message of the apostles, and they were used to confirm a believing response to the new revelation that was being given by God at that time (Acts 2:1-41; Heb 2:3-4). However, these gifts became unnecessary after the completion of the recorded revelation in the New Testament, and therefore they have no legitimate purpose today (1 Cor 13:8-10). The sign gifts had been used widely by the apostles in the early days of the church (Acts 5:15; 6:8; 8:6-7), but they decreased in frequency toward the end of the New Testament record and they effectively expired when the last word of the Book of Revelation was penned. The Lord has also given gifted men to the church for her edification and growth to maturity in Christ (Eph 4:11-13). Apostles and prophets were originally responsible for conveying and confirming God's revelation, and upon the completion of God's special revelation in the New Testament they have passed from the scene.

What We Believe About the Nature of Angels

Angels are personal spirit beings (Heb 1:14; Eph 6:12) which have intelligence and volition (2 Sam 14:20; Rev 22:8-9). They are moral beings and were originally created in a sinless state (Gen 1:31). Some angels have maintained their sinless state (called "holy angels," Mk 8:38; Acts 10:22), while others have fallen from innocence and are characterized by sinful behavior (2 Pet 2:4; Jude 1:6). Although they inhabit the heavens, they are not to be worshiped (Col 2:18-19; Rev 9:10). They are described as created beings who are a little "higher" than mankind (Ps 8:5; Heb 2:7) but in no way comparable to Christ (Heb 1:5-2:9). Their numbers are generally represented in Scripture as countless (Dan 7:10; Rev 5:11). Angels have superhuman but limited knowledge (Matt 24:36), and that their power is superhuman and is attested by their titles ("principalities, powers, dominions," Col 1:16; Eph 6:12), by Scriptural assertions (2 Pet 2:11), and by the effects which are attributed to them (Acts 12:7-11).

What We Believe About the Activity of Angels

The activities of angels depend on their relationship to God. Scripture shows that those angels which are sinless are involved in continual praise to God (Job 38:7; Rev 5:11), revealing God's message to men (Gal 3:19; Heb 2:2), ministering to believers (Acts 5:19; Heb 1:14), executing judgment on God's enemies (2 Kgs 19:35; Acts 12:23), and accompanying Christ at the Second Coming (Matt 13:39-42; 25:31). Some evil angels, though having abandoned their original innocent position (Jude 1:6), are still free to operate in the world (2 Pet 2:9) under God's limitations (Job 1-2). The chief of the fallen angels is Satan (Matt 12:22-32; Mk 3:22-30) who is known by several descriptive names in Scripture, including Beelzebub (Matt 12:24, 27), the enemy (Matt 13:39; Lk 10:19), Belial (2 Cor 6:15), the tempter (1 Thess 3:5), the adversary (1 Pet 5:8), the evil one (1 John 2:13), the deceiver (Rev 12:9), and the accuser (Rev 12:10). His work involves opposing the work of God by tempting (Matt 4:1-11; 13:24-30; Lk 22:3; 2 Tim 2:26) and deceiving mankind (2 Cor 4:4; 11:14-15). He also has power to influence governments (Job 1:12-15), to do spiritual damage to men (Matt 13:19; 2 Cor 4:4), to influence false ecclesiastical systems (1 Tim 4:1), to bring physical death to men (Heb 2:14-15; Job 1:18-19), and to rule this world (1 John 5:19). Evil angels carry out many of the same functions as Satan in tempting mankind, inflicting disease, and bringing evil consequences on them (Matt 12:22; Mk 9:17, 25; Acts 8:7; Eph 6:12).

What We Believe About Demon Possession

Demon possession of an individual's body is possible only for the unbeliever ("unoccupied," Matt 12:44), whereas the believer is indwelt by the Holy Spirit (1 Cor 6:19-20). Such demon possession may be characterized by certain physical afflictions (Mk 9:17, 25; Luke 13:11), by unusual strength (Mk 5:2-4), by bizarre behavior (Lk 9:42), and by strange speech (Matt 8:29, 31). Because of the concentrated efforts of Satan and the demons to oppose the work of Christ on earth during His incarnation, it is uncertain whether the extent of demon possession found during Jesus' ministry is representative of demon activity today. It should be noted that Christ and the apostles were the primary exorcists of their day. Therefore, our attempts to deal with obvious cases of demon possession must be limited to witnessing to and interceding for the afflicted individual (Mk 9:29). Satan and the evil angels are in a constant struggle with God's forces on earth in this age (Eph 6:10-18), but they are destined to be expelled from heaven at the mid-point of the tribulation (Rev 12:7-9), to be bound in the Abyss at the beginning of the millennium (Rev 20:2), and eventually to be cast into the lake of fire for eternity (Rev 20:10).

What We Believe About the Origin of Mankind

Man originated through the special creative act of God on the sixth day of creation week (Gen 1:26-27). The existence of the first man Adam is attested not only in Genesis, but also in the New Testament where he is mentioned as the basis for the doctrine of original sin (Rom 5:12-21). Man was created in the image and likeness of God (Gen 1:26-27), which refers to those spiritual, moral, and personal attributes with which God endowed man. As a result, God places high value on the life of man (Gen 9:6), and man was given the responsibility to exercise dominion over the created order (Gen 1:26). Though man's relationship to God has been marred by the Fall, the image of God still exists in mankind (Ja 3:9). Man originally became a living being by the combination of the material body (formed by God from the "dust of the ground", Gen 2:7a) and the immaterial soul/spirit (the "breath" of God, Gen 2:7b). Since Adam's creation by God, however, the spirit of each individual human being has been generated along with the physical body by the propagation of Adam and his descendants (Gen 5:3; Acts 17:26). Therefore, the entire human race has received a corrupt nature from Adam, with the exception of the Person of Jesus Christ.

What We Believe About the Personhood of Each Human Being

Scripture indicates that each human being is a person from the very start of physical life. From the moment of conception and throughout the period of gestation, each individual must be considered a living person just as he is after birth. This is demonstrated by the prenatal response of John the Baptist to Mary's visit ("the baby in my womb leaped for joy," Lk 1:44). David also described having a personal relationship with the Lord prior to his birth (Ps 139:13-15), and he considered himself to be a sinful being from the time of his conception (Ps 51:5). The Mosaic Law assumed the personhood of the fetus by requiring the life of one who caused the death of an unborn child (Ex 21:22-23). For these reasons, abortion must be considered to be the taking of human life.

What We Believe About Sin

Sin can be defined as any lack of conformity to the moral character or the desire of God. As such, sin can be described as a state (for example, the opposite of holiness, Ps 51:5) or as an individual act. The sinful state involves the idea of original sin or the inherent sinfulness of human beings, while individual acts of sin originate in thoughts (Ex 20:17; Matt 5:27-28), actions (John 3:19; Rom 7:19), and omissions (1 Sam 12:23; Ja 4:17). Sin in the human race began in the Garden of Eden with Adam and Eve. Though they were created in a state of innocence or unconfirmed holiness (Gen 1:31), Adam and Eve sinned through a combination of Satan's temptation and their own willful disobedience (Gen 3:6). The consequences of their sin included physical death (Gen 2:17; 3:19; 1 Cor 15:21-22), spiritual death (Eph 4:18; Rom 6:23), and eternal death (the "second death" -- Matt 25:41-46; Rev 20:11-15).

What We Believe About the Total Depravity of Mankind

Adam's sin resulted in the transmission of a corrupt nature to all of mankind by virtue of the generation of all men through Adam and Eve. The natural offspring of Adam and his ancestors inherit a body and soul that are corrupted by the sinfulness of Adam (Gen 5:3; Rom 5:12), and this sinfulness is present even at conception (Ps 51:5). Therefore, every human being comes into existence in a depraved condition (Ps 14:3; 53:3). Depravity is described as "total," which means that it extends to all areas of man's personal being including the body (Rom 6:6), mind (Rom 1:21), emotions (Gal 5:24), and will (2 Tim 2:25-26). The depravity of mankind means that each person has a tendency toward sin and away from God's will (Rom 3:10-18), that his efforts to do good do not gain him a righteous standing before God (Isa 64:6), that his efforts at good are wrongly motivated (Matt 6:5; 23:23), and that he has no hope of recovery in himself (Eph 2:2; Rom 7:18). Each person is guilty before God and deserving of eternal condemnation (John 3:17-21).

What We Believe About Salvation

Because of the total depravity of man, the unredeemed person is at odds with God. He is under the dominion of sin (Rom 7:24; Gal 5:19-21; Eph 2:2), he is under the sentence of eternal condemnation (John 3:18), and he is at enmity with God so that the wrath of God is upon him (John 3:36; Rom 1:18). Salvation is the gracious work of God by which He delivers the undeserving sinner from his plight through the substitutionary death of Christ on the cross to accomplish the believer's redemption, propitiation, and reconciliation. The redemption of the believer relates to the fact that Christ has paid the price to free him from bondage to the dominion of sin (Rom 6:6-7, 14) and to Satan (2 Tim 2:26). Propitiation describes the legal satisfaction rendered to God's justice by Christ's death for the sinner (1 John 4:10; Heb 2:17). Christ's death on the sinner's behalf also results in the reconciliation of the individual to God, changing his relationship from that of an enemy to that of a friend (2 Cor 5:18-20) and an adopted child (Gal 4:5). The only requirement for salvation from man's side is that this gift be received through faith in the work that Christ has done on man's behalf (Eph 2:8-9).

What We Believe About the Work of God Prior to Salvation

The work that God performs on the convert's behalf prior to his conversion consists of election and calling. Election is the sovereign act of God prior to creation when He freely chose certain human beings to be saved (Eph 1:4-5). This election was not based on the will or choice of men (John 15:16; Rom 9:16), nor on the works of men (2 Tim 1:9; Rom 9:11). Rather, God's choice of men to experience salvation was based upon His grace (Rom 11:5-6) and His good pleasure and purpose (Eph 1:5, 11). God's stated purposes in electing men to salvation include bringing glory to His name (Eph 1:6, 12, 14; 1 Pet 2:9) and establishing men of holy character (Rom 8:29; Eph 1:4). Election involves God's foreknowledge of persons (Rom 8:28-30), but this is not simply the foresight of future events such as the faith or works of individuals (Rom 9:11-16). Rather, it refers to the plan of God from eternity past through which He sovereignly chose and set His love upon specific individuals (Jer 1:5). Calling is the act of God whereby He commands sinners, through a presentation of the gospel, to receive salvation through Jesus Christ (Acts 17:30; 1 Pet 4:17). God's work of calling includes a general and an effective call. The general call to salvation is addressed to all men who will hear (Matt 11:28-30; John 7:37-38). It is a genuine offer of salvation, and those who reject it are held accountable for their rejection by receiving eternal punishment (Mk 16:15-16; Acts 13:46; 2 Thess 1:7-9). The effective call of God is given to those who are foreknown by God and predestined to salvation (Rom 8:29-30; 1 Cor 1:23-24). This call is always heeded (1 Thess 5:24), but it does not force a person to respond to Christ against his will (Acts 16:14; Phil 2:12-13).

What We Believe About the Activities at the Moment of Salvation

At the moment of salvation or conversion, several activities take place simultaneously. These include repentance and faith on the part of the convert, and the works of justification, regeneration, and union with Christ on God's part. Although repentance and faith are viewed primarily as the responsibility of the sinner, God is also involved in them (2 Tim 2:25), since He ultimately directs the entire work of salvation (Eph 1:3-14; Rom 8:28-31). Repentance and faith can be considered two complementary aspects of conversion (Acts 20:21; Mk 1:15). Repentance refers to a change of mind toward God in light of one's sinfulness, and it involves both the emotional element of remorse for one's past direction (2 Cor 7:10) and the volitional element of turning from that direction (Matt 13:14-15; 1 Thess 1:9; 1 Pet 3:10-12). Faith is the trust or reliance which the believer places in Christ for deliverance from sin (John 3:16; Gal 2:16). This is the human response to God's work of drawing the heart to Himself (John 6:44-47). True faith involves the acknowledgment of the facts of salvation as true (1 Cor 15:1-5), a personal reception or appropriation of this salvation truth (John 1:12), and a commitment or trusting of one's soul to the truths of what Christ has done (2 Tim 1:12). Though instrumental in conversion, repentance and faith do not save an individual. They are the open hand that receives the free gift of God's gracious salvation (Eph 2:8-9).

What We Believe About the Work of God at the Moment of Salvation

Justification is the work of God in a sinner's life whereby He declares or reckons the believer to be righteous (Rom 3:20-26; 2 Cor 5:21). Justification is only possible because of Christ's satisfaction of the divine moral law on the cross (Isa 53:6; Rom 3:25). As a result of this justification, the believer has peace with God and pardon from sin's penalty (Rom 5:1, 9). Regeneration or the new birth is the work of God in imparting a new heart or new nature to the believer (John 3:6-7; Tit 3:5). This is reflected in the believer's new relationship to God (John 1:12; 2 Cor 5:17), in his new moral inclination (Eph 4:23-24), as well as in the eternality of his new life (John 5:24). The union of the believer with Christ is also established at the time of conversion. It is initiated by God (John 14:23), it is life-giving (1 John 5:11-12), and it is permanent (Rom 8:38-39). It provides the believer with every spiritual blessing (Eph 1:3) and a spiritual union with all other believers (Gal 3:28).

What We Believe About the Work of God After Salvation

The works of sanctification, preservation, and glorification are the ongoing activities God performs on the believer's behalf. Sanctification actually may be considered as both an instantaneous and a progressive work of God. At the time of salvation, the believer is given a positional sanctification which sets him apart as God's own possession (1 Pet 2:9). Through this activity God grants the believer a perfect standing (Heb 10:14; 1 Cor 6:11). Progressive sanctification is the process by which God and man work cooperatively toward an ongoing separation of the believer from sin, resulting in an increasing level of conformity to the character of Christ (2 Cor 3:18; Col 1:28; Rom 8:29). Glorification is that ultimate level of sanctification pledged to the believer at the return of Christ (Phil 1:6; 1 Thess 5:23-24). At that time the believer will be completely conformed to Christ's image (1 John 3:2) and will be described as blameless (1 Thess 3:13; 5:23) or faultless (Jude 1:24). The work of preservation is that work of God which maintains the believer in his justified state for eternity. This can be substantiated from a variety of biblical passages relating to God's unchanging purpose in salvation (Rom 8:28-32), His infinite power to preserve the believer (John 10:27-29), and His faithful love for the believer (Rom 8:35-39; Eph 1:4-5). In addition, this truth is verified by the sealing and indwelling ministries of the Holy Spirit (Eph 1:13; John 14:16). Finally, the believer has God's promise as to his identification with Christ in death, burial, and resurrection to new life (Eph 2:6; Rom 6:4-5; 8:17).

What We Believe About the Church

The Church is the whole spiritual body of Christ, composed of true Christian believers who are baptized by the Holy Spirit to form the body (Rom 12:5; 1 Cor 12:13). It began on the Day of Pentecost ten days after Christ's ascension (Acts 2:1-4), which the apostle Peter referred to as "the beginning" (Acts 11:15-16). The building of the Church is a work of Christ (Matt 16:18) through the Holy Spirit (Eph 2:20-22) who was given this special ministry during the Church age (John 7:39). This definite beginning of the Church precludes the idea that Israel and the Church are functional equivalents, one in the Old Testament and one in the New Testament. The Church is distinct from the nation of Israel (1 Cor 10:32), since the Church is a "mystery" that was not revealed in Old Testament times (Eph 3:1-6; Rom 16:25-26). The special baptizing ministry of the Holy Spirit is what spiritually joins the believer into the Church (1 Cor 12:12-13). The membership of the Church does not include Old Testament believers nor Tribulation saints, since they are not baptized into the body of Christ by the special ministry of the Holy Spirit during the Church age (Acts 11:15-16). The Church is referred to variously in Scripture as a body with Christ as Head (Eph 5:23-32; Col 1:18), a temple with Christ as the cornerstone (Eph 2:20-21), a flock with Christ as the Shepherd (1 Pet 5:2-4), and a royal priesthood with Christ as the High Priest (1 Pet 2:9; Heb 4:14).

What We Believe About the Responsibilities of Believers During the Church Age

Every individual believer must grow in grace and in the knowledge of the Lord Jesus Christ (2 Pet 3:18). The Scriptures place a special emphasis on believers increasing in their knowledge and understanding of the truths of the Word of God, which ultimately results in spiritual maturity and unity within the body of Christ (Rom 15:14; 2 Cor 8:7; Eph 1:17; 3:19; 4:11-15; Phil 1:9; Col 1:9-10; 3:10; 1 Pet 1:5-8). This is often a struggle because of the fact that every saved person possesses two natures: the fallen fleshly nature and the renewed spiritual nature (Rom 7:14-25; Eph 4:20-24). God has made provision for victory over the old nature through the power of the indwelling Holy Spirit (Gal 5:16-25). Each believer is to be an ambassador for Christ, which involves representing the Lord in every circumstance as well as witnessing to unbelievers whenever the opportunity arises (Matt 28:18-19; Acts 1:8; 2 Cor 5:17-21; 1 Pet 1:17, 2:11). Individual believers are considered "priests" and should be involved in continual prayer (1 Pet 2:5, 7, 9) and offering sacrificial service to God (Rom 12:1-2; Heb 13:10-18). Believers are also responsible for submitting to government officials, obeying laws, and paying taxes (Rom 13:1-8; 1 Tim 2:1-2; 1 Pet 2:13-20).

What We Believe About the Local Gathering of Believers

A local church is a localized group of professing, baptized believers who are organized according to biblical principles and who assemble to perform the biblical functions of a church. The primary purpose of the local church is the edification of believers (Eph 4:12), which includes the activities of preaching (Acts 20:7-11, 20), teaching (Acts 18:11, 26; 19:9-10), fellowship (Acts 2:44-45), discipline (Matt 18:15-18; Acts 5:1-11); and the exercise of corporate worship involving prayer (Acts 2:42; 4:24-30), praise (Acts 2:47), and the celebration of the ordinances given by Christ (Acts 2:41; 1 Cor 11:23-26). Each local church forms an independent assembly of believers which maintains the right to settle its own internal difficulties (1 Cor 6:1-5; Rev 2-3) and the right to administer the ordinances of water baptism and the Lord's Supper (1 Cor 1:16; 11:23-26).

What We Believe About the Ordinances of the Local Church

The ordinances of the local church include water baptism and the Lord's Supper. Water baptism is to be administered by single immersion, in keeping with the symbolism of Rom 6:3-6 and the literal meaning of the verb baptidzo (Col 2:12). It is to be administered only to those who are already saved (Acts 2:37-41; 19:1-7). Water baptism serves to publicly identify the believer with the death, burial, and resurrection of Christ (Rom 6:3-6). It consists of an outward expression of an inward change which has taken place in the new convert, but it conveys no direct spiritual benefit. Observance of the Lord's Supper was established as an ordinance for believers by the command of Christ (Matt 26:26-28; Lk 22:19-20). It is to be practiced periodically to commemorate the death of Christ (1 Cor 11:24-26), to enhance the fellowship of believers in the local church (1 Cor 11:20-22), and to remind the local church of Christ's return (1 Cor 11:26).

What We Believe About the Leadership of the Local Church

The responsibility for overseeing the affairs of the local church is given to the appointed elders of each church (Acts 11:30; 14:23; 15:1-23; 20:17; 1 Tim 5:17-20; Tit 1:5; Ja 5:14; 1 Pet 5:1-5). Several terms are used interchangeably for elders, including overseers, pastors, and shepherds (Acts 20:17-28; 1 Pet 5:1-3). Although women are joint heirs and spiritual equals with men (Gal 3:28-29), God has called only qualified males to the role of leadership in the church (1 Tim 3:1-7; Tit 1:5-9). The duties of elders include overseeing the activities of the local church (1 Pet 5:2-3), guiding God's flock into spiritual growth (Eph 4:12-15; 1 Pet 5:2; Acts 20:28), preaching and teaching (1 Tim 5:17; Eph 4:11), and directing the worship services of the church (Ja 5:14; 1 Tim 5:17). In addition, the elder has the duty of representing his local church on issues involving several churches (Acts 20:17). Deacons are to be appointed according to the qualifications found in 1 Tim 3:8-13, and their duties include ministering to the temporal needs of the local church and performing any ministry which would interfere with the spiritual ministry of the elders (Acts 6:1-6). Ultimately, the Lord Jesus Christ is the Chief Shepherd of the Church and the Scriptures serve as its final authority (Col 1:18; Eph 1:22-23; 1 Tim 3:14-15).

What We Believe About the Future of Individuals

Though human beings were created with the possibility of living forever (Gen 3:22-23), the fall of Adam and Eve into sin resulted in physical death for mankind (Gen 2:17; 1 Cor 15:21). Physical death is the cessation of life in the body, after which the body decays or decomposes (Gen 3:19; 2 Cor 5:1). However, the immaterial part of a person (the soul/spirit) experiences a new state of consciousness between the events of physical death and resurrection (Lk 16:19-23; Rev 6:9-11). This is known as the intermediate state. The unbeliever in the intermediate state will be subjected to uninterrupted torment, which will eventually result in eternal punishment (Lk 16:23-25; 2 Pet 2:9). This precludes the possibility of an unconscious existence after death ("soul sleep"), or of meritorious suffering which might result in leniency of judgment. To the believer in Christ, physical death has lost its sting and is no longer to be feared (1 Cor 15:55; Rom 8:38) since physical death leads to Christ's presence (Acts 7:56-60; Phil 1:21-23). In the intermediate state believers await the resurrection when they will receive an incorruptible body (1 Cor 15:42-44; 2 Cor 5:4) and the opportunity to stand before the judgment seat of Christ (2 Cor 5:10).

What We Believe About God's Plan for Future Events

The rapture of the church will occur when Christ returns in the air to resurrect Church-age believers and take them out of the world (John 14:3; 1 Thess 4:13-18). His return for the Church is imminent in that there is no other prophesied event that must be fulfilled before the rapture takes place. This places the rapture before the tribulation period (pretribulational), a fact which is supported by the biblical promises of the Church's exemption from the divine wrath of the tribulation (1 Thes 1:10; 5:9; Rev 3:10). In light of the imminent rapture, the Church is exhorted to watch for Christ's coming (1 Thess 1:10; 5:1-6; Phil 3:20). At the rapture, the bodies of dead New Testament saints will be resurrected first (1 Thess 4:16) and then living believers will be transformed (1 Thess 4:17; 1 Cor 15:52). Church-age saints, both living and dead, will afterward live forever with Christ (1 Thess 4:17). Following the rapture believers will be judged at Christ's judgment seat (1 Cor 4:5; 2 Cor 5:10). Rewards will be given for good works (1 Cor 3:12-14) and "loss" will be experienced by those whose works are judged to be bad or worthless (1 Cor 3:15; 1 John 2:28). However, no redeemed individual will experience condemnation (Rom 8:1; 1 Cor 3:15).

What We Believe About the Tribulation Preceding Christ's Second Coming

Without giving a specific timetable, the apostle Paul warned of a "falling away" from the faith (2 Thess 2:3). This will be a time when people will follow deceitful spirits and listen to the teachings of demons (1 Tim 4:2). This apostasy will be both religious and moral in nature (2 Tim 3:1-7) and will happen before the revelation of the "son of destruction," the Antichrist (2 Thess 2:1-5). The apostle Peter also wrote that apostasy would come upon the Church in the last days, and that mockers will ask, "Where is the promise of his coming?" (2 Pet 2:1-2; 3:3-4) Following the rapture, the earth will experience seven years of tribulation in fulfillment of Daniel's seventieth week (Dan 9:24-27). This time period will be characterized by a severe outpouring of God's wrath upon His people Israel (Hos 12:2), as well as upon the whole world (Rev 6:7-8, 12-17; 9:13-19). The tribulation will be dominated by the Antichrist, a powerful individual who will be known for his military might (Rev 13:4; 17:14), his political ability (Rev 17:12-13, 17), his charismatic leadership (Rev 13:3-4; 17:8), and his superhuman powers (Rev 13:2). The Antichrist will rise to world power, demand to be worshiped by all men (2 Thess 2:4; Rev 13:8, 14-15), and will severely persecute the Jews (Matt 24:15-21; Rev 13:5, 7). The tribulation will end with the destruction of the Antichrist's world system by Christ at His Second Coming (Rev 18:10, 17) and the judgment of the Antichrist himself (Rev 19:20; 2 Thess 2:8), who will then be cast into the lake of fire for eternity (Rev 19:19-20).

What We Believe About the Millennial Reign of Christ on Earth

At the end of the tribulation Christ will come to earth visibly (Acts 1:11), in bodily form (Zech 14:4), in power and glory (Matt 24:30), and without warning (Matt 24:50). He will be accompanied by His angels and saints (2 Thess 1:7-8; Col 3:4). At His coming He will defeat the armies of the Antichrist at Armageddon (Rev 19:11-21) and He will judge the Jews (Ezek 20:33-38; Mal 3:1-5) and the Gentiles who are left alive (Matt 25:31-46), separating out the redeemed for entrance to the millennial kingdom in their natural bodies. In addition, Satan will be bound by Christ and imprisoned in the Abyss for 1000 years (Rev 20:1-3). Since the Old Testament saints and the martyred tribulation saints are also identified in Scripture as members of the kingdom (Lk 13:29; Rev 20:4), their resurrection from the dead must take place at this time (Dan 12:1-2). Upon Christ's return to earth, He will establish the millennial kingdom which will continue for 1000 years (Rev 20:1-7). This kingdom will be the fulfillment of the promises to Israel of restoration to her land (Deut 30:1-5), government by the Messiah, the divine descendant of the house of David (2 Sam 7:16; Isa 9:6-7; 11:2-5), and entrance into the blessings of the New Covenant (Jer 31:31-34). The blessings of the kingdom will include a partial revocation of the curse on nature (Isa 11:6-9; 65:20-22), uninterrupted world peace (Isa 2:4; 9:7), universal worship of the true God (Isa 66:23; Zech 14:16-19), and an outpouring of God's Spirit upon men which will produce righteous conduct (Joel 2:28; Isa 32:15). Some of the inhabitants of the millennial kingdom will have already experienced the resurrection of their bodies, while others will be regenerated individuals who have not received their resurrection bodies. The life span of people in this latter group will be extended during the millennium and they will continue to have natural children (Isa 65:20), many of whom may remain unbelievers during the earthly kingdom. Toward the end of the millennium Satan will be released from imprisonment in the Abyss (Rev 20:7-8), and through his deception a large number of unregenerate people will be gathered to fight against the people of God and will be consumed by fire (Rev 20:9). Satan will be eternally consigned to the lake of fire following this final act of rebellion (Rev 20:10).

What We Believe About the Eternal State

At the end of the millennial kingdom, only regenerate persons will still be living on earth, and at that time they will be transformed and will enter the New Jerusalem (1 Cor 15:51-53; Rev 21:1-4). However, the wicked from all ages will be resurrected and judged by the Lord at the Great White Throne (Acts 24:15; Rev 20:11-15). They will be judged on the basis of the exclusion of their names from the book of life. Their condemnation to eternity in the lake of fire will be the just punishment for their wicked works, which will be exposed at this judgment (Rev 20:12-15). Their consignment to the lake of fire is termed the "second death" (Rev 20:14; 21:8), and they will spend eternity in conscious torment in the lake of fire (Mt 25:41; Rev 14:10-11). This will be characterized by impenetrable darkness (Jude 1:13), crying and anguish (Matt 13:42), utter ruin (2 Pet 3:7), unending separation from God (2 Thess 1:9), and the perpetual experience of His wrath (John 3:36; Rom 9:22; Rev 14:10-11). Those who experience the second death have no hope of escape (Lk 16:26). By contrast, the eternal state of believers will involve existence in the New Jerusalem where they will enjoy unrestricted fellowship with God (Rev 21:3), a new knowledge (1 Cor 13:12; 1 John 3:2), separation from all that is evil (Rev 21:27), freedom from sorrow, suffering, and death (Rev 7:17; 21:4), ceaseless worship of God (Rev 5:11-14), and opportunities for service (Rev 22:3, 5).