Revelation 20

BIBLE (INSPIRATION, INERRANCY, CANONICITY, SUFFICIENCY)

We believe and proclaim that the Holy Scriptures, consisting of the sixty-six books of the Old and New Testaments, are the written Word of God and constitute His special revelation to humanity. These writings were given by the inspiration of the Holy Spirit and therefore stand as fully authoritative in all that they affirm (2 Timothy 3:16; 2 Peter 1:20–21; 1 Corinthians 2:7–14).

We affirm that Scripture is a verbal and plenary revelation from God, such that every word of the biblical text is God-breathed (2 Timothy 3:16). As an objective and propositional revelation, the Bible communicates truth in meaningful statements that build a logical context and accurately convey God’s will and purposes. In the original manuscripts, the Scriptures are entirely free from error and wholly trustworthy, being infallible and inerrant in all matters they address (John 10:35; Psalm 12:6; 119:160; Proverbs 30:5).

God brought forth His Word through a process of divine superintendence in which the Holy Spirit worked through human authors. Using their distinct personalities, backgrounds, vocabularies, and literary styles, these men wrote exactly what God intended, so that the resulting text is simultaneously the Word of God and the product of genuine human authorship, without error either in part or in whole (Matthew 5:18; 2 Timothy 3:16; 2 Peter 1:20–21).

Although the original documents are no longer extant, we believe that God has providentially preserved His Word through a vast manuscript tradition in the original biblical languages. The careful preservation of the Old Testament leading up to the time of Jesus’ ministry on the earth is an enormous precedent for the doctrine of the preservation of Scripture as a whole, which includes the New Testament. Through careful textual study, the original wording of Scripture can be known with a high degree of confidence. Accordingly, faithful translations of the Bible accurately discern the original text from the overwhelming evidence of extant manuscript tradition and then communicate the Word of God in the target language by using consistent translation rules. Therefore, as even the Old Testament attests (Nehemiah 8:8), such translations are reliable for teaching, preaching, and obedience.

We affirm that the Scriptures alone possess ultimate authority and serve as the only infallible rule for faith and practice (e.g., Acts 17:11). Because they are God’s Word, they stand in judgment over all people, traditions, and claims, and are sufficient to equip the believer for every good work (Matthew 24:35; John 17:17; 2 Timothy 3:15–17; Hebrews 4:12).

We believe that Scripture is to be interpreted according to the literal, grammatical-historical method, which seeks to determine the meaning intended by the original author as understood in its historical and literary context. While the Bible contains a variety of literary forms and employs figurative language where appropriate, each passage conveys a single, determinate meaning. Though a text may yield multiple legitimate applications, its true interpretation is fixed and discoverable through careful study (John 7:17; 16:12–15) and are appropriated into one’s worldview and way of life under the illumination of the Holy Spirit (Psalm 119:18; 1 Corinthians 2:13–15; 1 John 2:20).

This method of interpretation affirms that the opening chapters of Genesis describe God’s creation of the world in six literal days—accomplished by His sovereign word (Genesis 1:1–2:3; Exodus 20:11; 31:17)—since the creation account is given in narrative form and asserted to be historical by godly individuals throughout history, including Jesus Himself (Matthew 19:4). More broadly, a faithful handling of Scripture requires diligent, reverent, and comprehensive teaching of the whole counsel of God, trusting that His Word is consistent with itself from beginning to end and that the Spirit works through the Word to accomplish God’s purposes in salvation and sanctification (Proverbs 30:5–6; Acts 20:27; 2 Timothy 2:15; 4:2).

We believe and proclaim that the written revelation of God is closed and that God no longer speaks personally or supernaturally to any person today. Revelation 22:18 carefully asserts that no word should be added to “the words of the prophecy of this book” (i.e. the prophecy in Revelation). In the same way, Revelation 22:19 plainly states that nothing of “the words of the book of this prophecy” (i.e. Revelation’s contribution to the full prophecy of Scripture) should be subtracted. A theology of sealing instructs the reader that a sealed book is incomplete (Daniel 8:26; 12:4), but an unsealed book is complete (Revelation 22:10). In essence, Revelation 22:10 and Revelation 22:18–19 succinctly delineate that Scripture is closed and complete. In this way, Scripture is sufficient as God’s communication to the Church. Man does not need anything else for godly living in this age (2 Peter 1:3–4).

GOD (THEOLOGY)

There is one and only one living and true God, who eternally exists and is infinite in being and perfection — wholly self-existent, needing nothing outside of Himself for life or fulfillment (Deuteronomy 6:4; Exodus 3:14; Isaiah 45:5–7; John 4:24), and unmatched and unrivaled as the only One worthy of all worship, trust, and obedience (1 Corinthians 8:4–6). This one God eternally subsists as a Trinity — Father, Son, and Holy Spirit — one in essence and undivided in being, yet personally distinct, with each Person being fully God, uncreated, coequal, and coeternal, sharing the same divine nature, will, and power (Matthew 28:19; 2 Corinthians 13:14). The distinctions within the Godhead do not imply inequality of deity, nor do they compromise the unity of the divine essence — there is only one God, and that God is also three distinct persons. He is spirit, not composed of physical parts, and is perfect in all His attributes and beyond the full comprehension of finite creatures (Romans 11:33), possessing eternality (Psalm 90:2), omniscience (1 John 3:20), omnipotence (Genesis 18:14; Jeremiah 32:17, 27), omnipresence (Psalm 139:7–10), immutability (Malachi 3:6), and absolute holiness (Isaiah 6:3). He is also righteous, just, faithful, good, gracious, patient, and loving, and all His moral attributes are expressed in flawless harmony with His holy nature (Exodus 34:6–7; Psalm 145:8–9).

GOD THE FATHER (PATEROLOGY)

God the Father, the first Person of the Trinity, is the eternal source and sovereign architect of all that exists (Romans 11:36), having created all things by His word and power and continually sustaining, governing, and directing the entire created order according to His wise and gracious purpose, having eternally purposed all that comes to pass for the display of His glory (Genesis 1:1; Psalm 103:19; 1 Chronicles 29:11; Ephesians 1:11). In all His works — creation, providence, and redemption — God the Father is exalted above all things in majesty and power, yet near to His creatures in mercy and compassion, granting believers the privileges, care, and discipline of beloved children and accomplishing His purposes with unwavering faithfulness and unmatched wisdom (Romans 8:15; Hebrews 12:5–9).

GOD THE SON, JESUS CHRIST (CHRISTOLOGY)

We believe and proclaim that Jesus Christ is the eternal Son of God, the second Person of the Trinity, possessing the fullness of deity and sharing the same divine essence as the Father and the Holy Spirit. He is coequal, coeternal, and consubstantial with the Father, fully deserving of all worship, honor, and obedience (John 1:1; 10:30; 14:9; Philippians 2:6–11; Revelation 5:8–9, 12–14).

Through the Son, God brought all things into existence, and through Him all creation continues to be sustained and governed (John 1:3; Colossians 1:16–17; Hebrews 1:2–3).

The eternal Son assumed a true human nature through the incarnation (John 1:14; Hebrews 2:14, 17). Without ceasing to be God or diminishing any divine attribute, He entered human history by being conceived by the Holy Spirit and born of the virgin Mary (Luke 1:35), thus uniting full humanity to His eternal deity in one undivided person, such that He is truly God and truly man, yet without sin (Philippians 2:5–8; Hebrews 4:15).

The purpose of the incarnation was to make known the Father (John 14:9), to redeem sinners (Mark 10:45; Galatians 4:4–5), and to establish Christ as the rightful King over God’s kingdom on earth (Matthew 12:28, 42; 27:11; 1 Corinthians 15:25; Revelation 17:14; 20:6). Jesus Christ accomplished salvation through His obedient life and His sacrificial death on the cross, offering Himself freely as a substitute for sinners (2 Corinthians 5:21). His atoning death fully satisfied God’s righteous judgment against sin and secured redemption by His blood (Isaiah 53:4–6; John 10:15; Romans 3:24–25; 5:8; 1 Peter 2:24).

We affirm that Jesus Christ rose bodily from the dead on the third day, a real and historical event. Following His resurrection, He ascended into heaven and is now exalted at the right hand of the Father, where He continually intercedes for His people as their Advocate and Great High Priest (Luke 24:38–39; Romans 4:25; 6:9; 8:34; 1 Corinthians 15:16, 20, 35–49; Hebrews 7:25; 9:24; 1 John 2:1).

Jesus Christ will one day return to the earth to judge every person, punishing those who did not embrace Him as Lord and Savior (Isaiah 11:4; John 5:22–27) and rewarding eternal life to those who truly and exclusively believed on Him for salvation (Romans 2:6–8). He will then reign on David’s throne in Jerusalem (Isaiah 9:6–7), and His reign and judgment will perfectly reflect the justice, righteousness, and authority of God (Matthew 28:18; Acts 17:30–31).

GOD THE HOLY SPIRIT (PNEUMATOLOGY)

We believe and proclaim that the Holy Spirit is the third Person of the Trinity, fully divine and eternal (Acts 5:3–4), sharing the same essence, glory, and perfection as the Father and the Son. He is not an impersonal force or influence, but a living divine Person who possesses intellect (Romans 8:26–27), will (Acts 13:2), and affections (Isaiah 63:10; Ephesians 4:30), and who is worthy of the same worship and obedience as God the Father and God the Son (Matthew 28:19; 2 Corinthians 13:14).

Throughout redemptive history, the Holy Spirit has sovereignly carried out the will of God. He was active in creation (Genesis 1:2), bringing order and life according to God’s design; He was instrumental in the incarnation of the Son (Matthew 1:18; Luke 1:35); He superintended the writing of Holy Scripture (2 Peter 1:20–21); and He applies the work of New Covenant redemption to human hearts by indwelling them eternally and permanently (John 3:5–7; Romans 7:6; 8:2–4).

MAN AND SIN (ANTHROPOLOGY, HAMARTIOLOGY)

We believe and proclaim that humanity was brought into existence by the direct and intentional act of God (Genesis 1:26–28; 2:7). Man was created in the image of God, reflecting Him in personal, moral, rational, and relational capacities, and was formed without sin (Ecclesiastes 7:29), upright and accountable to his Creator. Though the image of God in man has been profoundly marred by sin, it has not been erased (James 3:9) and remains the basis for human dignity and responsibility before God (Genesis 9:6). As a result of this fall, mankind became subject to spiritual death (Ephesians 2:1–3), physical death (Genesis 2:16–17; 3:1–19), and divine judgment (Hebrews 9:27). Sin brought alienation from God (Ephesians 4:17–18), corruption of human nature (Ephesians 2:3; 4:17–18), and bondage of the will (Romans 3:10–18; 7:5, 9–10, 18), rendering man unable to please God or restore himself by any effort of his own (Romans 8:7–8). Having no inherent power to rescue or reform himself, fallen man stands utterly dependent upon the mercy of God (Romans 5:6).

God created mankind as male and female, equal in worth and dignity as image-bearers, yet designed with complementary distinctions according to His wise and purposeful order (Genesis 1:27; 2:18–25). These distinctions are rooted in creation itself (e.g., 1 Timothy 2:12–13) and are expressed most clearly within the covenant of marriage, which God established as the first human institution (Genesis 2:23–24). Marriage is a lifelong union between one man and one woman, ordained for companionship (Genesis 2:18), fruitfulness (Genesis 1:28), and the faithful exercise of dominion under God (Genesis 1:28; 2:24; Matthew 19:4–6). Any distortion or rejection of this creational design, including sexual behavior contrary to God’s revealed will, constitutes sin and stands in need of repentance and redemption (Romans 1:26–27; 1 Corinthians 6:9–11).

SALVATION (SOTIEROLOGY)

We believe and proclaim that the salvation of sinners is entirely the work of God’s grace (Isaiah 59:16), accomplished through the redemptive work of Jesus Christ and applied by the Holy Spirit (Romans 8:1–4). Salvation is grounded solely in the merit of Christ’s obedient life and sacrificial death (Romans 5:18–19; 8:3–4; 1 Peter 1:18–19) and is received by faith alone (Romans 3:27–28; 4:1–5; Ephesians 2:8–10), apart from any human effort, merit, or contribution (Galatians 2:16).

The saving work of Christ fully satisfied the righteous demands of God (Romans 3:23; 5:10; Colossians 2:14). By His perfect obedience and substitutionary death, Jesus Christ bore the penalty of sin (Romans 6:10), turned aside God’s wrath (Romans 3:24–26), reconciled sinners to God (Romans 5:10), and secured an eternal inheritance for all who belong to Him (Hebrews 9:14–15). His atonement was definite and effective, accomplishing redemption rather than merely making it possible (1 Peter 1:18–19; e.g., Acts 16:31).

This process of growth involves continual conflict between the renewed self (a new heart) and remaining sin (the remnant of the flesh). While sin is not eradicated in this life, God has made sufficient provision for victory through the indwelling Spirit (Philippians 3:12; Galatians 5:16–25; 1 Peter 1:14–16; 2 Peter 1:10). Those whom God has saved are kept by His power and will persevere in faith to the end (1 Peter 1:5).

Salvation culminates in glorification, when God will complete His work by perfectly conforming believers to the image of Christ, freeing them forever from sin and its effects (Romans 8:29–30). This final transformation will occur at Christ’s return and will bring God’s saving purpose to its appointed end, to the praise of His glorious grace (Ephesians 1:12; Philippians 3:20–21; John 3:2–3).

ISRAEL AND THE KINGDOM (ISRAEL-OLOGY, BASILIOLOGY)

Consistency in Hermeneutics

We affirm that the primary meaning of any biblical text is determined by its original context and authorial intent. The New Testament does not override or redefine Old Testament promises; it confirms and illuminates them. Consistent grammatical-historical interpretation must be applied to all of Scripture—including prophecy—without a double standard that reads New Testament prophecies contained in the Gospels literally while spiritualizing the prophets of the Old Testament. The Old Testament is sufficient to communicate what it plainly reveals, and the New Testament adds clarity without contradiction (2 Timothy 3:16–17; Luke 24:44–45). Selective allegorization—applied without objective rules to passages about Israel, the land, Ezekiel's temple, or Zechariah 14—is eisegesis, not exegesis, and produces endless interpretive disagreement because no consistent method governs it.

Israel’s Identity

We affirm that the ethnic nation of Israel—the covenant people descended from Abraham, Isaac, and Jacob—is distinct from the church and has never been replaced, redefined, or absorbed by it. The term "Israel" appears seventy-three times in the New Testament and in no instance refers to the church; Gentile believers are never called "Israel." The church, constituted at Pentecost by the New Covenant work of the Spirit, includes believing Israelites (Galatians 6:16; Romans 9:6) but is not equivalent to the nation of Israel. God does not silently redefine His covenant terms; to assume He does is to render Scripture semantically incoherent and misleading. The use of "Jacob" in Romans 11:26–27—drawn from passages in Isaiah (and Jeremiah)—refers to national, ethnic Israel, which confirms that Paul’s hermeneutic of Old Testament references to “Jacob” and “Israel” regards them as national Israel, not a spiritualized redefinition of them. Additionally, Isaiah 19:24–25 presents Egypt and Assyria as nations distinct from and alongside Israel in the age to come, confirming that Israel retains its national identity rather than serving as a symbol for all believers.

God’s Promises Are Irrevocable

We affirm that God's covenants with national Israel—Abrahamic, Davidic, and New—are unconditional and irrevocable (Romans 11:29; Leviticus 26:44–45; Jeremiah 31:35–37). They await literal, national fulfillment with ethnic Israel, not merely spiritual fulfillment in the church. The physical land and its blessings promised in the New Covenant are Israel-specific: fields will be purchased in the land (Jeremiah 32:43), and the Lord will personally restore His scattered flock to their own soil (Ezekiel 34:11–16). The unprecedented modern return of the Jewish people to the land of Israel, and the reconstitution of the nation after millennia of dispersion, is a remarkable preliminary attestation that God honors these promises literally (cf. Ezekiel 37:1–14).

National Israel’s Salvation

We affirm that ethnic Israel will be nationally saved at the close of the present age. Paul's argument in Romans 9–11 establishes that Israel's present hardening is both partial and temporary; when it is removed, all Israel will be saved in fulfillment of the New Covenant (Romans 11:25–27). The contrast throughout the chapter is between Gentiles and Israel as collective entities, making it exegetically impossible to identify "all Israel" (Romans 11:26) with the church. This national salvation is anticipated throughout the prophets—Daniel 9 foresees the resolution of Israel's transgression and the inauguration of everlasting righteousness; Zechariah 12–14 describes national mourning, conversion, and the Lord's appearance to fight for His people; and Acts 1:6–7; 3:19–21 affirms that the kingdom will be restored to Israel. God's gifts and calling for this nation are irrevocable (Romans 11:29).

Millennial Kingdom in Scripture

We affirm a future, literal, earthly millennial reign of Christ. This kingdom is not a doctrine resting solely on Revelation 20:1–6—which uniquely establishes its duration as one thousand years—but is proclaimed throughout the Old Testament, including: the Psalms (Psalm 2; 72; 110), the prophets (Isaiah 2:1–4; 11:1–16; 65:17–25; Zechariah 8:4–5; 14:9–21; Micah 4:1–5), and the apocalyptic literature (Daniel 2:44–45; 7:13–14, 27). The Millennium is distinct from the eternal state; it includes aging and death (Isaiah 65:20; Zechariah 8:4), childbearing (Isaiah 65:20), sinners subject to judgment (Isaiah 11:4), nations that must come to Jerusalem to worship (Zechariah 14:16–19), and a final rebellion when Satan is released (Revelation 20:7–9). None of these features characterize the consummated new creation (Revelation 21:4; 22:3–5). The Millennium is the first stage of the age to come, not the eternal state itself.

Reign of Christ

We affirm that Christ must physically and personally reign on this earth. Where the first Adam failed in his dominion mandate (Genesis 1:26–28; Romans 8:20–22), the last Adam must succeed—not by bypassing the earth, but by governing it directly (Isaiah 9:6–7). The Davidic covenant promises an eternal throne, an eternal seed, and an eternal kingdom (2 Samuel 7:12–16; Luke 1:32–33). Christ is presently seated at the Father's right hand waiting until His enemies are made His footstool (Psalm 110:1; Hebrews 10:12–13), which means the subjugation of His enemies is future, not present, and is evidence that His full Davidic reign on earth has not yet begun. Furthermore, Satan is currently the god of this age, actively blinding minds (2 Corinthians 4:4; 1 Peter 5:8); therefore, he cannot simultaneously be bound in the abyss. His future binding (Revelation 20:1–3) and subsequent release to deceive (Revelation 20:7–8) only make sense if his deception is genuinely restrained in the Millennium, not merely continuing as it does now.

Importance of the Physical and Spiritual

We affirm that this theological framework avoids the error of dualism—the notion that the spiritual is good while the physical is inferior or ultimately discarded. God created the physical world and declared it very good (Genesis 1:31). The Incarnation, bodily resurrection, and bodily ascension of Christ are supreme affirmations that material creation has value in God’s purposes (Luke 24:39; Acts 1:9–11) and a place in His Kingdom. God's redemptive purpose is not the evacuation of the physical but its restoration and renewal (Isaiah 65:17–25; Revelation 21:1–5). Christ will return in a physical body to physically rule the earth and physically subdue His enemies—resolving the problems of the fallen creation, not abandoning it and starting over (Revelation 11:15).

CHURCH (ECCLESIOLOGY)

We believe and proclaim that God has, in this present age, constituted a distinct people called the church—an organic spiritual union comprised of all who have been regenerated through faith in Jesus Christ. At conversion, the Holy Spirit unites believers to Christ and to one another (Romans 12:4–5; 1 Corinthians 12:12–13; Ephesians 4:13), forming them into one spiritual body of which Christ Himself is the living Head (Ephesians 1:22–23; Colossians 1:18). The church is also described in Scripture as the bride of Christ (2 Corinthians 11:2; Revelation 19:7–8) and as God’s dwelling place (1 Corinthians 6:19), built together as a holy temple in the Lord (Ephesians 2:20–22).

We affirm that this church, as the body of Christ, began historically with the outpouring of the Holy Spirit at Pentecost (Acts 2:1–4) and will reach its appointed completion when Christ comes for His people (1 Corinthians 15:51–52; 1 Thessalonians 4:13–18). In this sense the church is a particular work of God in the present era, consisting of all true believers and standing distinct from Israel in God’s revealed plan (Romans 11:23–32; 1 Corinthians 10:32; Ephesians 3:1–6). We affirm that the term “Israel” is used exclusively in Scripture for corporate, national Israel, their forefather Jacob, or spiritual Jews within national Israel; it is never used of the Church in any sense.

We believe and proclaim that the church exists both universally (Revelation 19:7–8) and locally (Acts 14:23, 27; e.g., Philippians 1:1; 1 Thessalonians 1:1; etc.). The universal church is the total company of redeemed people who came to faith in Christ, spanning from His first coming until His second coming (Hebrews 12:22–23). Local churches are visible congregations of believers who gather regularly for worship and ministry according to the pattern of the New Testament (1 Corinthians 14:26). Scripture not only recognizes such assemblies, but commands believers to commit themselves to them for mutual edification, accountability, and service (Romans 1:10–13; 1 Corinthians 11:18–20; Hebrews 10:25).

Christ alone is the supreme Lord of the church (Ephesians 1:22–23). Therefore, the church’s doctrine, worship, discipline, mission, and order must be governed by His Word. Christ commands His people to make disciples, to teach sound doctrine, to pursue holiness together, and to practice loving correction and restoration when sin threatens the health of the body (Matthew 28:18–20; Matthew 18:15–17; 1 Corinthians 5:1–13; 2 Thessalonians 3:6–15; Titus 1:10–16).

We believe and proclaim that Christ has entrusted two ordinances to the local church: baptism and the Lord’s Supper. Baptism communicates the believer’s associated with the death, burial and resurrection of the Lord Jesus Christ (Acts 8:36–39; Romans 6:1–11; Acts 2:41–42). The Lord’s Supper is to be observed as a continuing memorial and proclamation of Christ’s death until He returns, approached. The bread and cup are symbolic, yet believers truly participate in a real fellowship with the risen Christ as they partake in faith as His gathered people (1 Corinthians 10:16; 11:23–32; Luke 22:19).

ANGELS (ANGELOLOGY)

We believe and proclaim that angels are real, personal, spirit beings created by God (Job 38:6–7; Colossians 1:16). As creatures, they are not eternal, self-existent, or worthy of worship. Though they possess greater power and ability than human beings in the present order, they remain finite servants of God, created to carry out His will and to give Him praise (Hebrews 1:14; Revelation 5:11–14).  Holy angels faithfully obey God and are sent by Him to minister on behalf of those who will inherit salvation (Hebrews 1:14). Fallen angels (or demons) are not rival deities. Rather, they stand opposed to God and to His redemptive purposes as finite created beings (Mark 8:38; Matthew 25:41), including Satan himself (Isaiah 14:12–15; Ezekiel 28:11–19; Genesis 3:1–15; Revelation 12:3–9). All angels are under the complete sovereignty of God and can do nothing apart from His will (Job 1–2; John 12:31; Romans 16:20; Hebrews 1:6–7). All fallen angels, including Satan himself, are subject to God’s sovereign control and will ultimately be consigned to eternal punishment in the lake of fire, prepared for them by God (Matthew 25:41; Revelation 20:1–3, 7–10).

END TIMES (ESCHATOLOGY)

Eschatology

We believe and proclaim that the doctrines of last things are given not merely to satisfy curiosity, but to be understood and to galvanize hope, courage, holiness, and comfort in believers (1 Corinthians 15:59; 1 Thessalonians 4:18; 1 Peter 1:13; 2 Peter 3:10–14; 1 John 2:28–3:3).

Death and the Intermediate State

We affirm that physical death does not extinguish personal consciousness. Death separates the immaterial aspect of man from the body, while the person continues to exist (Ecclesiastes 12:7, 13–14; James 2:26; Revelation 6:9–11). For those who are in Christ, to die is to be immediately with the Lord, enjoying conscious fellowship with Him while awaiting the resurrection of the body (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8). For the unregenerate, death brings conscious punishment in an intermediate state while they await final judgment (Luke 16:19–26).

Resurrection and Judgment

We believe and proclaim a future bodily resurrection for all people. The righteous will be raised to everlasting life, while the wicked will be raised to judgment and enduring punishment (Daniel 12:2; John 5:28–29; Revelation 20:13–15). The resurrection of New Testament-era believers is bound up with Christ’s return for His church and results in glorified bodies suited for eternal life in the presence of God (1 Corinthians 15:35–44, 50–54; Philippians 3:20–21; 1 Thessalonians 4:13–17). The resurrection of the unbelieving dead culminates in their appearance before the Great White Throne, where they are judged and consigned to the lake of fire (Revelation 20:11–15; Matthew 25:41–46; 2 Thessalonians 1:7–9).

The Return of Christ and the Rapture of the Church

We believe and proclaim that Jesus Christ will return personally and bodily for His people, gathering the church to Himself. This coming is presented as imminent, calling believers to watchfulness and readiness (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians 4:15–17; 5:1–11; Mark 13:33–37). We affirm that this event precedes the outpouring of divine wrath associated with the tribulation period. Following the rapture and prior to Christ’s public return to the earth in glory, believers will be evaluated and rewarded according to their works (1 Corinthians 3:11–15; 2 Corinthians 5:10).

The Tribulation

We believe and proclaim that after the removal of the church, God will bring a unique time of righteous judgment upon the unbelieving world, commonly identified with Daniel’s seventieth week and described in Scripture as an unprecedented period of distress (Jeremiah 30:7; Daniel 9:24–27; 12:1; 2 Thessalonians 2:7–12; Revelation 16). With the Church removed from the earth, this time will be hallmarked by Israel’s national repentance, fulfilling Daniel’s seventieth week for Daniel’s people and holy city, Jerusalem (Daniel 9:24, 27). This period will climax with the visible return of Christ to the earth in glory, at which time He will judge the living and raise the saints associated with previous eras, including those who endured the tribulation (Matthew 24:27–31; 25:31–46; Daniel 12:2–3; Revelation 20:4–6).

The Second Coming and the Millennial Kingdom

We believe and proclaim that after the tribulation, Christ will return to reign on earth as the promised King, sitting on David’s throne (Isaiah 9:6–7), and fulfilling God’s covenants and restoring Israel according to His saving purposes (Luke 1:32–33; Acts 1:6, 10–11; Romans 11:25–29; Ezekiel 37:21–28). He will establish a physical, tangible kingdom characterized by righteousness and peace and will reign for a thousand years, with His resurrected saints sharing in His rule (Revelation 19:11–16; 20:1–7; Daniel 7:17–22). During this time Satan will be removed from active influence, and the Antichrist and the False Prophet will have already been overthrown by the coming of Christ (Revelation 19:20; 20:1–3).

The Final Rebellion and the Judgment of the Lost

We believe and proclaim that at the conclusion of the thousand-year reign, Satan will be released briefly and will incite a final rebellion, which God will decisively crush. Satan will then be eternally cast into the lake of fire (Revelation 20:7–10). Following this, all unbelievers will be raised for final judgment before the Great White Throne and will be assigned to everlasting conscious punishment, separated from the life and favor of God (Matthew 25:41–46; John 5:28–29; Revelation 20:11–15).

The Eternal State

We believe and proclaim that God will bring history to its ordained consummation by establishing the new heaven and the new earth, in which righteousness dwells (2 Peter 3:10; Revelation 21–22). The redeemed will enjoy unending life in the presence of God, marked by perfect communion, joy, and holiness (John 17:3; Revelation 21:4). At the completion of Christ’s mediatorial reign, the kingdom will be delivered to the Father, and the triune God will be exalted as sovereign over all forever (1 Corinthians 15:24–28).