I believe that the Bible, exclusively comprised of the sixty-six books of the Old and New Testament canon, is the Word of God. Every word of Scripture is inspired (verbal - 1 Cor 2:13, Matt 5:18), and all Scripture is equally inspired (plenary - 2 Tim 3:16). Inspiration is that supernatural influence of the Holy Spirit whereby the sacred writers were divinely supervised in their production of Scripture, being restrained from error and guided in their choice of words by virtue of which their writings in the autographs are given Divine trustworthiness while remaining consistent with the different personalities and stylistic peculiarities of the Biblical authors. God prepared the writers (Jer 1:5), communicated facts and ideas to them through principle channels (Heb 1:1-2; 2 Sam 1:17), resulting in propositional truth-claims via the confluence of Divine/human authorship.
Scripture emphasizes the finished product of the creative breath of God (2 Tim 3:16; 2 Pet 1:21). Since the Bible is God-breathed, it is both inerrant (without error) and infallible (incapable of error). The Bible is true in everything it affirms, whether in doctrine, Christian living, history, geography, or science. Only the original manuscripts were inspired (cf. 1 Cor 14:37 with 1 Cor 2:13); however, all accurate copies and translations of the autographs can be said to be inspired in a derivative sense (i.e., inasmuch as they reflect the original). God has providentially preserved His Word through secondary causation in the totality of the Hebrew, Greek, and Aramaic extant manuscripts resulting in reliable, trustworthy translations in various human languages which are faithful to the original text of Scripture. While we do not have the original codex of the Bible, we do have the original text among all the manuscript evidence (John 10:35; Rev 22:18-19; 2 Tim 2:15).
Only our present sixty-six books are part of the canon. Canonicity is the historical process by which the Spirit of God led the church to recognize those writings which were genuinely inspired. It is not the canonizing process that makes the books inspired; they were inspired the moment they came from the hands of the authors. Inspiration indicates how the Bible received its authority; canonization tells how the Bible received its acceptance. By virtue of the internal testimony of the Holy Spirit, a systematic study of all the sixty-six books leads us to the conclusion that they are a unified and complete, systematic whole (Matt 23:35; Luke 24:44; 1 Cor 2:14; John 15:20; 16:13a; 1 Cor 12:28).
The Word of God is self-attesting and self-authenticating (John 10:35; 17:17) and therefore, does not need verification from any external source. Believers are able to recognize the authority of God's Word through the illumination of the Holy Spirit (1 John 2:20-21; 1 Cor 2:4-5). Though unbelievers may understand the meaning of Scripture (John 5:39-40), only a believer can grasp the true significance of Scripture through the illumination of the Holy Spirit (1 Cor 2:14). The Bible is a clear, finished, and complete revelation entirely sufficient for its divinely intended purpose to instruct (perspicuity - Psa 119:105, 130) the believer in all matters regarding the faith, godliness, and spiritual welfare (2Tim 2:15).
Scripture must be approached through a dispensational perspective based on the progressive unfolding of the new revelation from God which results in distinguishable administrations of God's revealed truth (John 4:21, 23; Rom 15:6). Such an approach recognizes the fundamental distinction between Israel and the Church in origin, purpose, and destiny (Eph 2:18; Heb 9:14), and it insists on the literal or normal interpretation of Scripture based on the original intent of Divine/human authorship and the univocal use of language. A dispensational hermeneutic rejects all forms of sensus plenior ( fuller sense) and gives particular attention to the historical, grammatical, theological, and contextual interpretation of each passage. God's ultimate purpose and unifying center of His activity in His dispensational program is to glorify Himself by entering into a rule of loving sovereignty and fellowship with man and to dwell with him forever (Gen 17:7; Deut 29:12-13; Rev 21:3). God is implementing His unifying principle via the dispensations: Innocence (Gen 1:26-28); Conscience (Gen 6:3); Civil Government (Gen 9:1-11); Promise (Gen 12:1-3); Law (Ex 19:6); Grace (John 1:17) and Kingdom (Isa 2:3; Joel 2:28).
I believe in the one true and living God eternally existing in three self-existant, uncreated persons of one and the same essence, equal in divine attributes, yet distinct in personality (Deut 6:4; Jer 10:10; 2 Cor 13:14; John 4:21-23; Gen 1:2; John 5:23). God is the infinite and perfect Spirit in whom all things have their source, support, and end. The Bible does not attempt to prove the existence of God; it is assumed (Gen 1:1). God must disclose Himself to man, or He will not be found. There is a general revelation of God available to all men through creation (Rom 1:20; Psa 19:1-6) and conscience (Rom 2:14-15). Therefore, all men know that they are dependent on God (Acts 17:25-28), responsible to God (Rom 1:32), and need acceptance by this God. All men, however, suppress this knowledge of God and are without excuse (Rom 1:18; John 1:9). Furthermore, God has specifically disclosed knowledge of Himself through direct revelation, visions (Ezek 1:1), dreams ( Dan 9), mighty acts (Ex 5:1-2, 6:1), Jesus Christ (Heb 1:2-3), and the Bible (Heb 1:1; 2 Pet 1:21). Thus, the central affirmation of Scripture is not that God is (such is assumed in Gen 1:1), but that God has spoken.
God is a person, not a mere force or energy, and possesses personal qualities such as spirituality (John 4:24), life (1 Thess 1:9), intelligence (Acts 15:18), emotion (John 3:16), will (John 6:38-9), purpose (Isa 14:26-7), freedom (Dan 4:35), and self-consciousness (Ex 3:14). God manifests His essence through His attributes - qualities inherent in and inseparable from the person of God. God's attributes are divided into two categories. Attributes associated with His greatness include: Self-existence (Ex 3:14), Infinity (1 Kings 8:27; Gen 21:33), Perfection (Matt 5:48), Omnipotence (Gen 17:1), Omniscience (Ps 139:1-4), Omnipresence (Ps 139:7-12), Immutability (Mal 3:6), and Incomprehensibility (Rom 11:33). Attributes associated with His goodness include: Holiness (Lev 11:44-45; Ps 99:4-9), Truth (Ps 31:5; 1 Thess 1:9), Love (1 John 4:8), Righteousness (Deut 32:4; Ps 145:17), Faithfulness (Ps 36:5), Mercy (2 Cor 1:3; Eph 2:4), and Grace (Eph 1:7; 1 Pet 5:10). God's holiness governs all His attributes (Isa 6:1-3; Isa 57:15).
God exists wholly and indivisibly, simultaneously and eternally in three persons: Father (Eph 4:6), Son (Heb 1:1-2; 4:14), and Holy Spirit (John 14:26; Matt 28:19). These three persons exist in one divine essence, are identical in nature, having the same attributes and perfections are equal in power and glory, and are worthy of all honor, worship, and adoration (Gen 1:26; Acts 5:3-4; Rom 1:7; Heb 1:8). The Triunity of God maintains an economic arrangement for purpose of function and accomplishing the Divine decree. Within the economic arrangement the Father functions as the Head with the Son and Spirit in submission to Him (John 14:26; 1 Cor 11:3). The Father eternally generates the Son (John 1:18) and the Spirit proceeds eternally from the Father and the Son (John 14:26; 15:26).
God as the sovereign creator and sustainer of all things has freely (Rom 11:34) rendered certain all events past, present, and future according to His own singular purpose (Eph 3:11) and for His good pleasure and glory (Eph 1:11; Ps 115:3; Ps 135:6; Isa 48:11). God's eternal plan incorporates the means as well as the effects (2 Thess 2:13). Though there is no pure contingency in the universe (Isa 40:13-14), God's plan does not absolve human responsibility and or remove human participation (Rom 1:20; Matt 23:37).
God supernaturally and instantaneously created the universe including all impassable "kinds" (Gen 1:11, 12) out of nothing in six, normal, twenty-four-hour days (Gen 1:3, 6, 9; Ex 20:11). God's creation was perfect and complete at the end of the creative week (Gen 1:31; Gen 1:12, 20-25, 30). God preserves his creation with all its laws, properties, powers, and processes (Col 1:17; Acts 17:28). God providentially controls His creation efficaciously (Gen 50:20) and permissively (Job 1:12; 2:6) in bringing the Universe to its predetermined goal and design (Psa 148:8).
I believe that Jesus Christ of Nazareth, the eternal Son of God (Luke 20:13; John 3:16; Gal 4:4; John 8:58; Psa 2; Heb 13:8; Rom 1:3-4), is the second person of the Triune Godhead (John 17:5; Phil 2:5-7). As God the Son He exists eternally (Isa 9:6; John 1:1; Col 1:17; Rev 1:17) being coequal (John 10:30) and coeternal (John 6:38) with the Father who makes common the undivided, eternal essence of Himself to the Son (John 1:18; 3:16; Heb 11:17). Christ was the channel of creation (John 1:3; Col 1:16; Eph 2:18) and manifested Himself in the Old Testament as the Angel of Yahweh (Gen 16:10-13; Exo 3:24; Zech 1:12-13).
Jesus Christ by necessity of His sinlessness and personhood was conceived and born of a virgin through the supernatural work of the Holy Spirit (Isa 7:14; Matt 1:18-25; Luke 1:34-35). Though truly God, Christ became incarnate in human flesh/blood (John 2:21; Matt 26:26, 28), human form (Matt 16:13-14), and impersonal human nature (Luke 23:45; Heb 2:14; Rom 5:15; Matt 1:11; John 5:27). As the God-man (John 17:23), Jesus exists forever as the one theanthropic person (John 8:18, 58; Heb 7:24) consisting of the hypostatic union of two distinct natures (complex of attributes), fully human (1 Tim 2:5) and fully divine (Col 2:9; John 1:18; 20:28; Rom 9:5; Heb 1:8) without confounding the natures nor dividing the person (Acts 20:28). By virtue of His indivisible person (John 14:30; Heb 1:11-12), Christ is totally without sin (2 Cor 5:21; Heb 4:15) and eternally incapable of sin (impeccability - Heb 13:8).
At the incarnation, Christ temporarily and voluntarily gave up the independent use of His divine attributes and prerogatives (Phil 2:5-8; John 17:5). In the kenosis Jesus willingly set aside the unqualified use of his divine prerogatives and took on the form of a servant, voluntarily restricting Himself in order to achieve His objectives in redemption (John 10:10; Gal 4:4; John 8:28-29).
Once God in grace chose to save individuals, it was necessary to accomplish redemption through the sacrificial death (shed blood) of His own Son (Heb 2:10, 17; 9:23; Gal 3:10, 13). The Lord Jesus Christ gave Himself freely on the cross, bore the sin of the world, suffered the complete wrath of God against sin (1 John 2:2; Rom 1:32; Heb 2:2), obeyed the Law in our stead (Phil 2:8; Rom 5:19), and provided an infinite, unlimited atonement (John 1:29; 1 John 2:2) for the sins of the whole world applicable only to those who receive Christ with repentant faith (Rom 3:25-26; Heb 9:22, 26; Lev 17:11). His death was both substitutionary and vicarious (Rom 3:25-26; 2 Cor 5:21; Gal 3:13) in that He died in the place of and for the benefit of sinners and redeemed man from bondage (Matt 20:28) as well as reconciled man to God (2 Cor 5:18-19). His death sufficiently paid once for all the penalty for the sin of all men (1 Tim 2:6; Heb 2:9), makes salvation available to all men (John 3:16; Titus 2:11), provides for a general call to all men (John 12:32), restrains sin in common grace for all men (Matt 5:45; 2 Thess 2:7), but Christ's death is efficient for believers alone (1 Tim 4:10; John 3:36).
Christ physically rose again from the dead the third day in the same body, though glorified, in which He lived and died (Luke 24:36-43; 1 Cor 15:3-4). After His post-resurrection ministry was complete, Jesus ascended visibly and bodily into heaven (Acts 1:11) and is now exalted at the right hand of the Father as the head of the church (Col 1:18), and as advocate and intercessor for the saints as our great High Priest (Heb 7:25). Christ will return to rapture His saints (1 Thess 4:13-18) and later establish His millennial kingdom (Rev 19:11ff; 20:3-6).
I believe that the Holy Spirit is the third person of the Triune God, coequal, coexistent, and coeternal with both the Father and the Son (Matt 28:19; Acts 5:3-4; 2 Cor 13:14). In the Administration of the Godhead the Father is First (source), the Son is Second (channel), and the Spirit is Third (agent) [1 Cor 8:6; Eph 2:18]. The Father eternally generates the Son and together with the Son spirates (makes common the undivided essence) the Spirit who eternally proceeds from both the Father and the Son (Psa 104:30; John 14:26; 15:26; Rom 8:9). The Scriptures identify the Spirit personally as God in activity from an OT perspective and as a member of the tri-personal Godhead in the NT (Heb 10:14-16; cf. Jer 31:33; Acts 28:25; cf. Isa 6:1-13; Isa 63:10; 2 Sam 23:2-3; 1 Cor 3:16). Since the Holy Spirit is Himself God (Acts 5:3-4) and possesses all the essential characteristics of personality such as life (Rom 8:2), intelligence (1 Cor 2:10-11), freedom (2 Cor 3:7), emotion (Eph 4:30), self-consciousness (1 Cor 2;11), and purpose (1 Cor 12:11), He must be a person (John 16:7-14) and not a force, energy, or abstract power (Zech 4:6).
The Holy Spirit was the active agent in creation (Gen 1:2; Job 26:13; Eph 2:18), inspiration (2 Pet 1:20-21), and conception of the human nature of Christ in the virgin birth (Matt 1:18; Luke 1:35). He theocratically anointed the judges and Kings of Israel (Num 11:17; Josh 1:5; 1 Sam 10; Matt 3:16 cf. Isa 11:2). He operates in the world today by restraining sin and enabling the positive accomplishment of civic righteousness and good among all men [common grace] (Gen 6:3; 2 Thess 2:6-8; Luke 6:33), convicting (prove, convince) men of sin, judgment, and righteousness by the Word of God (John 16:8-11; John 3:20), and regenerating those who believe (Deut 5:29; Eph 4:18 cf. Psa 116:10; Tit 3:5; John 3:3, 5-8). In the life of the believer, the Holy Spirit indwells (Num 27:18; Gen 41:38; Prov 1:23; 1 Cor 6:19), baptizes (1 Cor 12:13), seals (Eph 4:30), guarantees (Eph 1:13-14), illumines (1 John 2:27), fills (Acts 13:52; Eph 5:18 cf. Luke 5:26; 6:11), sanctifies (2 Thess 2:13), produces fruit (John 15:16; Gal 5:22-23), bestows gifts (1 Cor 12:11), and resurrects (Rom 8:11).
The Holy Spirit sovereignly bestows spiritual gifts upon believers for service within the ministry of the local church (1 Cor 12:28; Eph 4:12; 1 Pet 4:10; Rom 12:6). A spiritual gift is a sovereign, God-given, Holy Spirit-energized ability, naturally inherited or miraculously endowed, temporary or permanent, and quickened for spiritual service in the local church at regeneration and Spirit-baptism. Every church-age believer has been gifted and is Scripture bound to serve for the edification and ministry of the church (1 Cor 12:27; 1 Pet 4:10). God will sovereignly and providentially bring each believer's gift to light as he seeks to obey God's command to exercise it. Certain miraculous gifts such as tongues (including interpretation), prophecy, and the working of miracles have ceased having served their original purposes of attesting, authenticating, and accrediting God's messengers and their new revelation (2 Cor 12:12; Heb 2:1-4). Since the apostles have died, the church established, Israel dissolved, and the Scriptures have been completed, there remains no further purpose for the miraculous gifts in this church-age (Eph 2:20; Heb 2:1-4; Rev 22:19). The present day Charismatic/tongues/healing Movement has no biblical basis and is certainly not a product of the Holy Spirit. This phenomenon may be explained as psychological or demonic in nature, but not of God.
I believe that God created the whole company of angels in the opening moments of the first day of creation (Gen 1:1; cf. Job 38:6-7). Each angel had a direct creation (Ps 148:2, 5; Matt 22:30), and all were originally created in an unconfirmed state of holiness (Gen 1:31). Angels are finite, spirit beings (Isa 6:3; Heb 1:6, 14; Luke 8:2) possessing all the qualities of personality (1 Pet 1:2; Luke 15:10; Job 1:6; 38:7; Isa 6:3). Their powers greatly exceed that of human beings (2 Pet 2:11). Angels are essentially incorporeal (Heb 1:4) who have appeared similar to human form (Gen 18:2-3) or as in the case of fallen angels inhabited a person's body, but are not embodied creatures in any permanent sense. Visions of angelic bodies in the Scriptures appear to be symbolic in nature as opposed to literal bodies (Ezek 1:5-8; Isa 6).
Angels fall into two general categories: elect (Matt 25:31; 1 Tim 5:21) and evil (2 Pet 2:4). The good angels are practically innumerable (Heb 12:22) and are classified as archangels (Michael [Dan 10:13; Jude 9] and Gabriel [Dan 9:21; Luke 1:11]), Cherubim who proclaim and protect the presence and sovereignty of God (Gen 3:24; Ex 25:17ff; Ezek 41:18), and Seraphim who proclaim the holiness of God and man's need for cleansing (Isa 6:1-7). Good angels praise, worship, and serve God (Psa 148:1-2; 29:1; 103:20) and Jesus Christ, His Son (Matt 2:13; Luke 22:43; Matt 25:31). In addition, they watch over the affairs of nations (Dan 4:17; Dan 10:21) and minister to the saints (Heb 1:14).
I believe in the existence of Satan as a distinct personality, who was originally created perfect and holy though finite and creaturely. Satan, because of pride and ambition (1 Tim 3:7), fell through an act of rebellion after the end of creation (Gen 1:31). He is now the "god" of this present age (2 Cor 4:4), the prince this world (Eph 2:2), the archenemy of God and believers who endeavors to frustrate the divine plan (Gen 3:4-5; Job 1-2, Matt 4:1-11), oppose believers (Rev 2:10; 12:10), sow tares among the wheat (Matt 13:39), and tempt believers to sin (1 Cor 7:5). When he fell, other angels (now called demons or evil angels) fell with him and were cast out of heaven (Matt 25:41; 2 Pet 2:4; Jude 6).
In demon possession a person is completely controlled by one or more demons with obvious evidences such as mental derangement, blindness, dumbness, moral impurity, epilepsy, and superhuman strength (Matt 5:8-13; Mark 1:23-26; Luke 8:2). It is impossible for a regenerate person to be demon possessed by virtue of the indwelling Holy Spirit (1 John 4:4) and the required complicity of the victim (Matt 12:43). Exorcism during the ministry of Christ demonstrated the healing nature of the mediatorial Kingdom (Isa 33:24; 35:5) and attested the credentials of the Messiah as well as the reality that Satan will be bound in Kingdom life (Rev 20:1-3; Zech 13:2). Since the Kingdom has been postponed due to the rejection by Israel, and the miraculous gifts have ceased, there are no NT instructions or commands for Christians to perform exorcisms in the church age. Believers are responsible, however, to resist the devices of Satan (James 4:7).
Satan will be cast down to earth during the Tribulation (Rev 12:7-9), cast into the abyss during the Millennium (Rev 20:1-3), and finally consigned forever along with his fallen angels to the lake of fire as the execution of his sentence at Calvary (John 16:11; Rev 20:10).
I believe that God on the sixth, twenty-four hour day of creation, directly and immediately without secondary causation, created (bara') man's body from inorganic material and inbreathed man's spirit into Adam by a direct act of the creative breath of God (Gen 1:26-27; 2:7; 2:22; Job 33:4; Matt 19:4) resulting in a living soul from the union of body and spirit (Gen 2:7). The first woman, Eve, was likewise created supernaturally and directly from the bone and flesh of Adam and had no ancestry of any kind, but has an intrinsic organic unity with Adam (Gen 1:27; 5:1, 28-29; 2:21-22; 1 Tim 2:13; 1 Cor 11:8, 12). The entire human race descended from Adam and Eve by procreation with the exception of Christ (Gen 3:20; Acts 17:26; 1 Cor 15:47).
The first man, Adam, was created in the image of God in untested creaturely holiness (Gen 1:26-27, 31; Eccl 7:29). Man replicates his God personally on a finite level which includes self-consciousness, self-determination, intelligence, emotion, reason, human language, creativity, and aesthetic appreciation (Col 3:9-10). Man, like his God, is a spiritual and moral being including a capacity for fellowship, worship, eternal life, and an intuitive sense of right and wrong (Eph 4:24). God made man's body after the archetypal form which He Himself had designed for His own corporeal and visible expression in Jesus Christ (Heb 10:5).
Man's composition consists of a unity of both a material and an immaterial part (Matt 10:28; James 2:26). The material is represented by the body and the immaterial by the soul and spirit (1 Thess 5:23; Heb 4:12). The physical body is an essential and permanent part of man's nature (Psa 139:15-16; 1 Cor 6:12-20). Spirit is the seat of personality and essentially synonymous with the image of God in man (Rom 8:16; 1 Cor 5:5; Heb 12:23). Soul is the individual life which results from the union of body and spirit (Gen 2:7; Ezek 18:20; Ex 21:23; John 15:13). Both the material and immaterial parts of man (the whole person) are propagated by natural generation (traducianism - Gen 5:3; Ps 51:5; Acts 17:26). Contrariwise, the soul and spirit of an animal consist only of an animating principle of life related to biological and instinctive functions (Gen 1:20; 6:17).
Adam's disobedience in the garden (the fall) brought spiritual, physical, and subsequently eternal death upon himself and the entire human race (Gen 2:17; Rom 5:12-19; Rev 20:15). Consequently, the image of God in man was marred by the fall but not erased, distorted but not demolished (Gen 9:6; 1 Cor 11:7; James 3:9). Originally man was able not to sin (Gen 1:31). As a result of Adam's fall, man is not able not to sin. All men are sinners by state, disposition, and choice (Ps 51:5; Jer 17:9; 1 John 1:8; Eph 2:1-3). Therefore, men are alienated from God, spiritually dead, and under the penalty of eternal condemnation (John 3:18; Rev 20:15; and Rom 5:18).
I believe that sin is any lack of conformity to the moral law and character of God, either in act, disposition or state [Rom 5:13-14; 7:22; James 4:11-12]. Sin is called an act (Romans 7:19), a disposition/state (Jer 17:9; Ps 51:5; Rom 7:8-10, 17), conscious or subconscious thought (Matt 5:27-28; 15:19), an affection (Exo 20:17; 1 John 2:15-17), an omission (James 4:17), an involuntary act (Luke 12:48; 2 Pet 3:5) or any combination of these. Sin is any being, action, or disposition that is unlike God.
Sin entered the universe as a result of the fall of Satan (1 John 3:8), and sin entered the human race as a result of the fall of Adam (Rom 5:12). Personal, individual sin originates from the human heart (Mark 7:21-23; James 1:14) and is rooted in selfishness and self-autonomy (Isa 14:12-14; 2 Th 2:3-4; Deu 6:4-5). God permitted sin to enter the universe through the free, willful, and uncoerced act of Satan and subsequently of Adam (non-constraining determinism), and it was right for God to do so though the reason will forever remain a mystery to finite creatures (Judges 18:25; Deut 29:29; Prov 25:2).
I believe that Adam's first sin, the one sin of the one man, comprehended the whole human race. Adam acted as the representative of the race, and his sin is immediately imputed to the entire race (original sin - Rom 5:12-19). Depravity, condemnation, and death came to the race as a result of Adam's sin. Hereditary depravity (complex of sinful attributes) issues from the judicial solidarity between Adam and all men (Rom 5:19). Since Adam's sin is imputed immediately to the race, all men are born totally depraved (Rom 3:23; Eph 2:1). Depravity is total in that it has penetrated and affected the entire race (Gal 3:22; Rom 3:10; Psa 14:1-3; 1 Ki 8:46) and the whole of man's being (Isa 1:6; Eph 4:17-19). Depravity has penetrated man's body (Rom 8:10; Eph 4:19) resulting in entropy and death, man's mind (Titus 1:15; Rom 8:5-7; 1 Cor 2:14), man's will (John 8:34; Jer 13:23) and heart (Jer 17:9). Man, therefore, has the native capability of committing the most vile sins (Rom 1:18ff; 3:10-18). When unregenerate man does "good" via common grace (Gen 6:3; Rom 2:14-15; Matt 7:11), it is for selfish purposes and not for God's glory (Isa 64:6; Matt 6:5; Prov 21:4). Thus, man has no possible means of salvation or recovery within himself and is utterly incapable of meriting God's favor or contributing to his salvation (Matt 19:25-26; Rom 1:18; Rom 7:18; Eph 2:1, 8; Tit 3:5; Heb 12:2).
Infant damnation is not a necessary corollary to original sin. In light of the principles regarding personal responsibility (Deut 1:39; Isa 7:14-16), relative innocence (1 Cor 14:20; Matt 18:3), accountable works (Rom 2:5-6; Rev 20:11-12), and unconditional election (Eph 1:1-5), God is free within the confines of His personal attributes and plan to unilaterally regenerate infants moments prior to death based on the merits of Christ's atonement; and, thereby one is able to provide genuine comfort to grieving parents (Jer 1:5; Luke 1:15, 44, 41; 2 Sam 12:23 cf. 18:33; 1 Thess 4:13).
I believe that mankind is spiritually dead (Eph 2:1) and stands justly condemned before God (John 3:18). Man is lost (Luke 19:10), and he is blind to his lost condition (2 Cor 4:3-4). Man is unable to respond of himself (apart from the grace of God) to God in anyway (Rom 3:11-12).
God made provision for the salvation of all men through the cross-work of the Lord Jesus Christ (Rom 5:8, 1 John 2:2, 2 Peter 3:9). Salvation is wholly of grace, a gift of God (Eph 2:8-9), and cannot be merited by any virtue or work of man. The gift of salvation must be personally appropriated through repentant faith, which is also a gift from God (Eph 2:8; Acts 11:18; 2 Tim 2:25). Though God has made provision for all men, issues a general call to all men, and desires all men to be saved (Ezek 33:11; 1 Tim 2:4; 2 Pet 3:9), only the elect are effectually called unto salvation (Matt 24:24,31; Mk 13:22, 27; Rom 8:33; Tit 1:1; 1 Pet 1:2). This is a profound mystery which can only be comprehended by God Himself, but must be believed by faith in God's written Word.
The theological order of the events in salvation are as follows:
Foreknowledge -- God set his electing love on unworthy sinners where by grace He moved on their behalf (Acts 2:23; Rom 11:2; Gen 18:19 [known]; Amos 3:2 [known]; Hos 13:5; John 10:27 cf. Matt 7:23; Rom 8:28-29; Gal 4:9; 1 Pet 1:2).
Election -- God, in eternity past and according to His good pleasure, purpose, and plan, sovereignly chose unworthy sinners to salvation in Christ including all its attendant blessings and obligations in order that they may glorify God and serve holy and useful purposes (1 Pet 1:2, 9; Eph 1:4-5, 11; 1 Thess 1:4; 2 Thess 2:13; Psa 65:4 cf. Deut 8:6-8; John 15:16; Rom 8:29). Election becomes operative through the setting apart of the Holy Spirit and faith in the truth, and it comprehends every detail regarding the time and place of salvation (2 Thess 2:13; 1 Pet 1:2).
Calling -- Calling is that work of God by which He commands all men to receive Christ and actually brings sinners to salvation through the instrumentality of the Word of God (synonymous with conviction) [1 Thess 1:5; 2 Thess 2:14; 1 Cor 2:18]. There is one calling of God with two aspects to that call. First, the general call of God commands all who hear the Gospel to be saved (Acts 17:11; John 12:32; Matt 11:28; Luke 14:16-24). Second, the effectual call is the direct work of the Holy Spirit that brings the elect sinner to faith and repentance (John 6:64; 10:27; Rom 8:30; 1 Cor 1:9; 2 Tim 1:8-9). The effectual call does not constrain or coerce the human will, but transforms the will so that it freely and voluntarily chooses to come to Christ for salvation [non-constraining determinism] (Prov 21:1; Psa 110:3; Phil 2:13; Acts 16:14; 2 Pet 2:10).
Regeneration -- It is the instantaneous, supernatural impartation of spiritual life to the spiritually dead (Eph 2:4-5; Titus 3:5; 1 Pet 1:3). This is a work of God through the means of proclamation and hearing of God's Word together with the effectual working of the Spirit (Rom 10:17; Tit 3:5). This gift of spiritual life engenders man's immediate response in repentance and faith (Deut 5:29; John 1:13; 3:8, 19-21; 5:44; 6:44; 8:45-47; 1 John 5:1 cf. 3:9; 4:7; 5:4; 5:18). Regeneration must be evidenced by belief (1 John 5:1), the witness of the Spirit (Rom 8:16), an increasing pattern of righteous living (1 John 2:29), a decreasing pattern of sin (1 John 3:9; 5:18), love for the brethren (1 John 2:10; 3:14), and obedience to the commandments of God (1 John 2:3).
Repentance -- It is a Spirit-given realization of the sinfulness of sin and taking sides with God against one's self, accompanied by a genuine godly sorrow and determination to turn from self-autonomy and rebellion to serve the one and true living God (Joel 2:12-14; Ezek 18:30-32; Matt 21:30-32). Repentance is absolutely necessary for salvation (Matt 3:2; Acts 3:19; 17:11; Rev 2; Rom 2:4; Luke 24:47) and involves one's mind (Psa 51:3), emotions (Zech 12:10; Matt 11:21; 2 Cor 7:8-10), and will (Luke 3:8; Matt 3:8; Acts 26:20) with respect toward God, sin, and the sinner himself. It entails a disposition and desire to seek pardon and forgiveness (Acts 20:21; Acts 26:20; Heb 6:1) and continues in the believer's life as a God-ordained means of sanctification (1 John 1:9; Psa 51). Repentance and faith are inseparable and have a synecdochal (not synonymous) relationship whereby one can represent the other (Acts 3:19; 20:21; Mark 1:15; 2 Pet 3:9).
Faith -- Saving faith is an exclusive, unreserved trust by the sinner in the Person and cross-work of our Lord and Savior, Jesus Christ (John 6:29; John 20:28-31). Faith includes the knowledge of (mind) [1 Cor 15:1-4; 1 John 5:9-13], assent to (emotion) [Matt 13:23], and unreserved trust (volitional) [John 3:36; 2 Tim 1:12; Heb 3:18-19; 5:9] in the accomplished redemption of Christ as revealed in the Scriptures (John 6:47; Acts 16:31; Rom 10:8-9, 17; Eph 2:8). Faith is the act of the sinner, but is ultimately a gift from God (Phil 1:29; 2 Pet 1:3; Mark 9:24; John 5:44; Eph 2:8-9; Acts 14:27; 1 Cor 12:3). Faith in all that God is, all that God has done, and in all that God has said continues in the believer's life as the God-ordained means of sanctification (Rom 1:17; John 17:17; 1 Pet 1:1-5). Without sanctifying faith there is no biblical basis to assume that saving faith ever existed.
Conversion -- It is the turning away from sin toward God resulting in the establishment of a new relationship with God (Isaiah 55:7; Jer 31:18; Luke 1:16; Acts 3:26; 9:35; 11:21; 14:15; 26:18; 1 Thess 1:9).
Justification -- It is a judicial act of God whereby He constitutes the sinner righteous by the imputation of Christ's righteousness through Christ's active and passive obedience to the divine moral law so that God declares the believing sinner righteous and treat him as such (Rom 3:24-26; Rom 5:1, 18-19; 1 Cor 1:30; 2 Cor 5:21).
Union with Christ -- It is the inseparable spiritual bond between the believer and Jesus Christ which results from the baptism of the Holy Spirit (John 17:21; Rom 8:1; 1 Cor 12:13; Gal 3:27). As a result the believer is "in Christ," free from the Law (Rom 8:2), anticipating the rapture (1 Thess 4:16), identified with Christ in His death and resurrection (Gal 2:20; Col 2:12; Rom 6:4), in vital union with all other Christians (Gal 3:28), and given an inheritance in the Kingdom to come (Eph 1:18).
Adoption -- It is the judicial act of God whereby He places the believer, as an adult son, into His family. It is a bestowal of status complete with all the rights and privileges pertaining to that status (Rom 8:15-17; Gal 3:26; Eph 1:5).
Sanctification -- It is to be separate from sin and set apart unto God. Sanctification is the progressive outworking of the spiritual life received in regeneration. The progression includes: past freedom from the penalty of sin (1 Cor 6:11; Heb 10:10), present freedom from the power of sin (Phil 1:6; 1 Pet 1:14-15; John 17:17), and future freedom from the presence of sin (Phil 3:21; 1 John 3:2). Because of the believer's transformed condition and new position in Christ (2 Cor 5:17; 1 Pet 2:9-10; 1 Cor 6:19-20), he is commanded to take the initiative against sin (Rom 12:1-2; 2 Cor 7:1; Tit 2:12; Rom 8:13; 1 John 2:15-17) resulting in the fruit of the Spirit (Gal 5:22) and an obedient life (John 13:8; 14:23).
Eternal Security -- (Perseverance) It is the work of God which secures and guarantees the final salvation of all true believers and will cause them to persevere in grace until that time (John 6:37-39; John 10:27-30; 1 Pet 1:5; Heb 7:24-25; 1 John 2:3; 1 Cor 9:27). Perseverance is the result of the preservation of God, not the condition for it (Col 1:23; Heb 3:14; 12:14).
Glorification -- It is the complete accomplishment of final salvation effected by the presence of Christ and operation of the Holy Spirit whereby the believer is delivered from all presence of sin in his body, soul, and spirit, and he is conformed to the image of Christ (Phil 3:21; Col 3:4; Jude 24; Rom 8:29; 1 John 3:2; 1 Thess 3:12-13).
I believe that the Church is the body of Christ [Body Church] (Col 1:18, 24; Eph 1:22-23; Eph 3:21; Heb 12:23) sometimes known as the universal or invisible church (Matt 16:18). The Body of Christ is composed of the total number of Spirit-baptized believers (1 Cor 12:13) from the Day of Pentecost (Acts 1:5; 11:15-16) to the rapture (1 Thess 4:13-18), whether they be in heaven or on earth. The Church is God's vehicle for service in this dispensation (Eph 3:8-10) and is distinct from Israel (1 Cor 10:32). The Church has been given a priority position in the family of saints and is destined to be co-regent with Christ in His Kingdom (Heb 12:23; 2 Tim 2:12; Rev 3:21).
The local church is the earthly, visible representative of the body of Christ in a particular time and place (1 Cor 1:2; Rev 2-3). It is comprised of a group of believers (Acts 2:47) who have been water baptized by immersion (Acts 2:41; Acts 8:38-39), organized with scriptural officers (Phil 1:1; 1 Tim 3:1-13), share the common faith once delivered to the saints (Jude 3; Acts 2:42), observe the two ordinances (baptism and the Lord's Supper - Acts 2:41-42), carry out the Great Commission (Matt 28:18-20), and meet on the first day of the week at regularly stated times (John 20:1, 19; Acts 20:7; 1 Cor 16:2; Heb 10:25; Rev 1:10). The local church is God's ordained instrument for His work and witness in this age (1 Tim 3:15).
Qualifications for church membership consist of regeneration (Acts 2:42; 1 Cor 1:2), a credible testimony of conversion (Rom 10:9), water baptism by immersion (Acts 2:41; Mat 28:19), and an orderly walk (1 Cor 5:9-13; Jude 4).
The primary purpose of the church is doxological [to bring glory to God] (Eph 3:21). The church carries out its doxological purpose through worship, edification, fellowship, and evangelism (Acts 2:42; Eph 4:7-16; Matt 28:18-20). Each local church is autonomous and independent with Christ as head (Matt 18:17), and the proper form of church government is congregational (Acts 6:1-6; 13:1-2; 2 Cor 8:19; 1 Cor 5:4-5). The officers of the local church are pastor (1 Tim 3:1; Acts 20:28; 1 Pet 5:1-2; Tit 1:5-7) and deacons (1 Tim 3:8). By virtue of his office the pastor has ministerial authority delegated to him by the congregation (1 Tim 3:1, 5; 5:17; Heb 13:7, 17, 24), but the voice of the body is the final court of appeal.
The local church has the duty to preserve unity in its action (Rom 12:16), maintain pure doctrine and practice (Jude 3), has authority to observe and guard the ordinances (1 Cor 11:23-24), to elect its own officers, leaders, and messengers (Acts 6:1-6; 14:23 cf. 1 Cor 8:19), ordain men to the ministry (Acts 13:1-3; 1 Tim 4:14), discipline its membership (Mat 18:15-17; 2 Thess 3:6), settle its internal affairs (1 Cor 6:1-5), and determine its relationship to other ecclesiastical bodies (Acts 15).
Though a plurality of elders did exist in some NT churches (Acts 20:17; James 5:14), an equality of elder authority within one local church did not exist (1 Tim 3:1, 8; Acts 12:17; 15:13, 19, 22; 21:18; Gal 2:12; Rev 2-3 cf. Mal 2:7; Hag 1:13; 1 Cor 11:3). The pastor is the highest office in the NT church and has the oversight thereof (1 Tim 3:1; 1 Pet 5:1-2). The deacon is subordinate to the pastor and deals with service in the church (Acts 6:1-6; 1 Tim 3:8). The ordinances of the local church are those outward rites, baptism and the Lord's supper, which Christ has appointed in His church as visible signs of the saving faith of the Gospel (Mat 28:19; Acts 2:38; Acts 19:5; 1 Cor 11).
In light of the doctrine of God's holiness (Isa 6:1-3), the church militant has the responsibility to expose, separate from, and refute false teachers (2 John 9-11; 1 Tim 1:19-20). The local church must be ecclesiastically separate by withdrawing fellowship from and refusing to collaborate or make common cause with an ecclesiastical organization/religious leader that deviates from the standards of Scripture or does not believe and obey the word of God in doctrine and practice (Matt 7:15;1 Tim 6:3-5; 2 Tim 2:16-20; 2 Cor 6:14-18; 1 Jn 4:1-3; Rom 16:17-18; Gal 1:8-10). This doctrine includes separation from Christian individuals or organizations that affiliate with those who deny the faith or are content to walk with those who compromise the doctrine and practice of Scripture (2 Thess 3:6; 1 Cor 5:1-11; 1 Tim 1:18-20; Matt 18:15-17).
The church is to be separate from the world (organized system of evil ordered against God) by refusing to nurture an affection for or an attachment to some aspect of the present arrangement of things such as the world's thought patterns, amusements, fads, habits, philosophies, goals, practices, and lifestyles (1 Jn 2:15-17; Rom 12:1-2; James 4:4; Eph 5:11; 1 Cor 1:21). The church must maintain the pivotal balance between being in the world but not being of the world (John 17:13-14; 1 John 2:15-17). The church is responsible to maintain her purity and testimony and must, therefore, exercise discipline over disobedient brothers (Matt 18:16-17; Rom 16:17; 1 Cor 5; 2 Thess 3:8-15).
I am committed to biblical, orthodox, and historic doctrine, who practices ecclesiastical, personal, and civil separation, and affirms as well as defends those doctrines by means of a militant exposure of non-biblical expressions and practices. I am equally opposed to the New Evangelicalism defined as a conciliatory movement that accommodates neo-orthodoxy and neo-liberalism, that is antagonistic toward Biblical separation, and that cooperates with compromised movements such as ecumenical evangelism, contemporary Christian music, evangelical feminism, charismatic theology, and Christian psychology (etc.).
I hold to the following Baptist distinctives:
Bible is the only rule for faith and practice (2 Tim 3:16-17)
Autonomy of the local church (Matt 18:17; 1 Tim 3:15; Acts 6:1-6)
Priesthood of the believer (1 Tim 2:5; 1 Pet 2:9; Rev 1:5, 6)
Two ordinances:
Baptism is a memorial of the death, burial, and resurrection of Christ (Mk 1:5, 9; John 8:38-39; Rom 6:3-4), a symbol of the Christian's union with Christ (Gal 3:27), and a prophecy of the believer's bodily resurrection (Col 2:12). Baptism precedes church membership (Acts 2:41) and admits one into membership upon congregational assent.
The Lord's Supper is a memorial of Christ's broken body and shed blood (Matt 26:26-28), a symbol of the believer's participation in the benefits of Christ's atonement (1 Cor 10:26; 11:26), and a prophecy of the final gathering of the saints with Christ in His Kingdom (1 Cor 11:26). Regeneration, baptism, church membership, and an orderly walk are all required for communion (Acts 2:41-42; 1 Cor 11:28). Close communion appears to be the normal practice in the early church (Acts 20:7; 1 Cor 11).
Individual soul liberty (John 16:12-13; Rom 14:12; 1 John 2:27)
Saved church membership (Acts 2:41)
Two offices (Phil 1:1)
Separation of church and state (Matt 22:21, Acts 5:29)
I believe that the next event of God's prophetic calendar is the imminent rapture of the church (1 Thess 4:13-18). The rapture will be visible, personal, premillennial (2 Tim 4:1; Rom 11:25-27), and pretribulational (1 Thess 1:10; 5:9; 2 Pet 2:7, 9; John 14:1-3; Rev 3:10; 4:4; 13:6; Jer 30:7; Dan 9:24-27). Following the rapture, God will turn again to Israel (Rom 11:25-27). The events of the tribulation are not part of God's program for the church but for Israel (Jacob's trouble Jer 30:7; Dan 9:24-27). The church will be in heaven during the tribulation at which time the Judgment Seat of Christ (2 Cor 5:8-10; Rom 14:10-12) and the Marriage of the Lamb (Rev 19:1-10) will take place.
Following the rapture of the church the antichrist will be revealed (2 Thess 2:7-8). He will become the leader of the revived Roman Empire (Dan 7:20, 24) and will sign a treaty with Israel (Dan 9:26-27). The signing of the treaty will begin the seven year period known as the tribulation. At the midpoint of the tribulation, the antichrist will break his treaty with Israel (Dan 9:27; Matt 24:15), Satan will be cast down to earth (Dan 12:1; Rev 12:7-12), and the world will experience a time of unprecedented wrath and judgment (The Great Day of the Lord Zeph 1:14-18; Great Tribulation, Matt 24:21). The Great Tribulation will culminate with the return of Christ. The Lord will return, with the church believers, to defeat Satan and his armies (Dan 7:13-22; Zech 14:3-9; Rev 19:11-19). The beast and the false prophet will be cast into the lake of fire (Rev 19:20), and Satan will be bound for 1,000 years (Rev 20:1-2). Preparation will then be made for the Millennial reign of Christ. The Old Testament saints and tribulation martyrs will be resurrected (Dan 12:2-3; Rev 20:4); Israel will repent (Zech 12:9-13:2); there will be a mass conversion of Gentiles (Zeph 3:8-10); both Israel and the nations shall be judged (Ezek 20:33-38; Joel 3:1-3); and the Millennial Temple will be constructed (Ezek 40-48). The Millennial Kingdom will be inaugurated, and Christ will rule and reign for 1000 years.
At the end of the Millennium, Satan will be loosed to deceive the nations and lead them in a final revolt (Rev 20:7-9). God will destroy them with fire and cast Satan into the lake of fire (Rev 20:9-10). Then the unsaved of all ages will be resurrected and judged at the Great White Throne. They will be eternally consigned to conscious torment in the lake of fire (Rev 20:11-15). The present heavens and earth will be destroyed, and a new heaven and earth will be made in which the redeemed of all ages will dwell eternally with God (2 Pet 3:10; Rev 21:1-22:5).