Beliefs

Believe the Bible alone, in its entirety, is the infallible written Word of God in the original text and is inerrant in all that it affirms or denies on whatever topic it addresses.

God selected His spokespersons, to ensure that His words were passed on to future generations accurately, He commanded His prophets to record them (Exodus 34:27–28; Isa. 8:1; Jer. 30:2; Hob 1:1)

The historical reliability of the Bible is the foundation for the inerrancy of Scripture.

Inerrancy extends to areas of theology, history, science, and all other disciplines of knowledge where the Bible touches upon. In 2Tim 3:16-17; and 2Pet 1:21, we’re told that what the biblical authors wrote did not flow from their own opinion or theology. Rather, “all Scripture” is inspired by God—it did not ultimately come from a human mind.

Jesus himself either quotes or refers to the Old Testament to teach religious truth or resolve issues. Jesus considered the Hebrew Old Testament completely authoritative; He never questioned its truthfulness. He taught that whatever the Old Testament pronounced was the last word on the subject at hand, and He used it to rebuke the Jewish leaders when they misapplied Scripture (see Matt. 22:29). For Him to use Scripture in this manner would be meaningless unless He considered it inerrant.

Since the Bible is God’s inerrant record of what He wants us to know and do, what it says about moral standards, the human condition, the remedy for sin, the path to salvation and eternal life, the way to a more abundant life here … everything it affirms, we should accept as true. What the Bible says, God says. For God has magnified his word above his name ( Ps. 138:2 )

The Bible is a whole; it is holy and indivisible. It is an error to make one part of the Bible less relevant than another. Therefore all scripture must be understood in harmony with the Bible as a whole.

The proper context for interpreting the Bible is (1) the context of the world of the biblical writers, every other context is alien to the biblical writers and, therefore, to the Bible. (2) the original languages according to their meaning and genre. This is the context that produced the Bible.

Because one's method of interpretation of Scripture affects the way doctrine is arrived at, the method of interpretation becomes an essential doctrinal issue itself. Therefore the following interpretative rules are recognize and adhered to.

Literal (also called normal): interpret Scripture literally taking into account normal literary devices such as metaphors, simile, hyperbole, and figurative language
Historical: interpret Scripture in light of the historical situation of the day
Grammatical: interpret Scripture in light of the precise grammar rules of Hebrew, Greek or Aramaic.
Etymological: interpret Scripture in light of the meanings of words based on their roots and derivations
Contextual: interpret Scripture in light of the immediate context: sentence, paragraph, chapter, and book; as well as the general context: book, testament and applicable extra-biblical material.

Heiser, M. S. (2015). The Unseen Realm: Recovering the Supernatural Worldview of the Bible use as a base

Through God's providence, he has promise to supernaturally maintain and guard his word (Psalm 12:6-7,119:89; Is 40:8; Isaiah 59:21; Matt 5:18; 1Pet 1:23-25). This has been evidenced by such finds as the Dead Sea Scrolls, EBLA tablets and other archeological finds of antiquity.

God created the universe and all that is in it by his creative power, by wisdom he founded the earth, by understanding He established the heavens.(Prov 3:19)

God created the heavens and the earth in six literal days. "When Moses, under the inspiration of God, compiled the account of creation in Genesis 1, he used the Hebrew word yôm for ‘day’. He combined yôm with numbers (‘first day’, ‘second day’, ‘third day’, etc.) and with the words ‘evening and morning’, and the first time he employed it he carefully defined the meaning of yôm (used in this way) as being one night/day cycle (Gen 1:5, 8, 13, 19, 23, 31).

If God had wanted to tell us that creation started in the past but continued into the future, meaning that creation took place by some sort of theistic evolution, there were several ways He could have said it:

dor used either alone or with ‘days’, ‘days’ and ‘nights’, or ‘evening and morning’, could have signified ‘and it was generations of days and nights’. This would have been the best word to indicate evolution’s alleged aeons, if this had been meant.

olam with the preposition le, plus ‘days’ or ‘evening and morning’ could have signified ‘perpetual’; another construction 'le olam va-ed' means ‘to the age and onward’ and is translated ‘for ever and ever’ in Exodus 15:18.

tamid with ‘days’, ‘days’ and ‘nights’, or ‘evening’ and ‘morning’, could have signified ‘and it was the continuation of days’.
ad used either alone or with olam could have signified ‘and it was for ever’.

shanah (year) could have been used figuratively for ‘a long time’, especially in the plural.

yôm rab literally means ‘a long day’ (cf. ‘long season’ in Joshua 24:7, or ‘long time’ in the New American Standard Bible). This construction could well have been used by God if He had meant us to understand that the ‘days’ were long periods of time.

Thus, if God had wanted us to believe that he used a long–drawn–out creative process, there were several words He could have used to tell us this. However, God chose not to use any of these. " _[2]

Description of The Church The church is a unique spiritual organism designed by Christ, made up of all born again believers both Jew and Gentile in this present age (Eph 2:11; 3:6). The church is not Isarel and is distinct from Israel (1 Cor 10:32), a mystery not revealed until this age (Eph 3:1-6; 5:32). It doesn't replace Israel but is grafted into Isarel (Rom 11:11-24)

Origin of the Church The formation of the church, the Body of Christ, originated on the Day of Pentecost (Acts 2:1-21;38-47) and will be finalized at the coming of Christ for His own at the rapture (1 Cor 15:51-52; 1Thess 4:13-18).

The Head of The Church
There is one supreme authority for the church, which is Christ (1 Cor 11:3; Eph 1:22; Col 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. No human agency replaces Christ as head of the church.

How to Become a Member of The Church
Those who have placed their faith in Jesus Christ are instantly placed by the Holy Spirit into one united spiritual Body, the organic church (1 Cor 12:12-13), the bride of Christ (2 Cor 11:2; Eph 5:23-32; Rev 19:7-8), of which Christ is the Head (Eph 1:22; 4:15; Col 1:18)

The Local Church
The establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23,27; 20:17, 28; Gal 1:2; Phil 1:1; 1 Thess 1:1; 2 Thess 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Cor 11:18-20; Heb 10:25).

The Autonomy of The Local Church
There should be autonomy of the local church, free from any outside authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). It is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19-31,20:28; 1 Cor 5:4-7,13; 1 Pet 5:1-4).

Church Officers
God calls qualified Christians to be ordained and to serve Jesus Christ in special leadership capacities, i.e. Elders, Deacons, Ministers of the Word (i.e.thoses who teach), and Evangelists.  The office(s) of pastor and elder is "limited to qualified "men" only, called by God, recognized by the body, and that meet the biblical standard of eldership.

Women are not called to be pastors nor elders. (1 Tim. 2:11-15, 1 Tim 3:12-13, Titus 1:5-9). Their role in the church is not inferior but different to that of the man and is just as necessary and vital to a healthy functioning of the body of Christ. (1Cor 12:4-7,15; 1Tim 5:16; Titus 2:3-5)

Interfaith Ecumenism is unbiblical. No were in the Bible is it encouraged to unite with other religions of the world to accomplish the will of God. The Bible discourages such unions (2 Cor 6:14-16). To partner with the world's religions would be an act of rebellion. (Exodus 20:3-5)

Salvation includes the redemption of the whole man, it is offered freely to all who accept Jesus Christ as Lord and Savior,(Acts 4:12; Rom 10:8-10; Eph 2:8-9) who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes election, regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord. Matthew 1:21; 27:22-28:6; John 3:16; Rom 1:16-17; Eph 2:18-22.

Our salvation is describe with words that clearly show our salvation is eternal

Eternal deliverance God’s salvation is forever (Isa. 51:6); my salvation is to all generations (Isa. 51:8); eternal salvation (Isa. 45:17; Heb. 5:9); the righteous are preserved for ever (Ps. 37:28); lead me in the way everlasting (Ps. 139:24); it will be for an everlasting sign (Isa. 55:13); an angel with an eternal gospel to preach (Rev. 14:6).

Eternal existence Our eternal existence is forever. The body is raised imperishable (1 Cor. 15:42); the dead will be raised imperishable (1 Cor. 15:52); born again of imperishable seed, the living and abiding word of God (1 Pet. 1:23); the righteous will be remembered for ever (Ps. 112:6); he who does the will of God remains for ever (1 John 2:17); those who turn many to righteousness will be like the stars for ever (Dan. 12:3).

Eternally with God We live a life eternally in God's presence (Ps. 41:12); I will dwell in the house of the Lord for ever (Ps. 23:6); let me live in your tent for ever (Ps. 61:4); God is my portion for ever (Ps. 73:26); the Lord surrounds his people for ever (Ps. 125:2); I will dwell among them for ever (Ezek. 43:9); Israel are God’s people for ever (2 Sam. 7:24); with the Lord for ever (1 Thess. 4:17); the Lord will be your everlasting light (Isa. 60:20); underneath are the everlasting arms (Deut. 33:27).

Eternal life There the Lord commanded the blessing - life for evermore (Ps. 133:3); O king, live for ever! (Dan. 2:4; Dan. 3:9); some will awake to everlasting life, others to everlasting contempt (Dan. 12:2); a spring of water welling up to eternal life (John 4:14); you search the scriptures because you think that in them you have eternal life (John 5:39); he who reaps gets wages and gathers fruit for eternal life (John 4:36); labour for the food which endures to eternal life (John 6:27); lay hold of the eternal life to which you were called (1 Tim. 6:12); that whoever believes in him may have eternal life (John 3:15); whoever believes in him will not perish but have eternal life (John 3:16); that every who believes in the Son should have eternal life (John 6:40); he who believes in him who sent me has eternal life (John 5:24); he who believes has eternal life (John 6:47); those who would believe in him for eternal life (1 Tim. 1:16); if any one eats of this bread he will live for ever (John 6:51; John 6:58); he who eats my flesh and drinks my blood has eternal life (John 6:54); you have the words of eternal life (John 6:68); I give my sheep eternal life (John 10:28); you have him authority to grant eternal life to all you have given him (John 17:2); to those who seek glory and honour and immortality he will give eternal life (Rom. 2:7); the fruit you get is sanctification and its end, eternal life (Rom. 6:22); he who sows to the Spirit will reap eternal life (Gal. 6:8); he who hates his life will keep it for eternal life (John 12:25); this is eternal life, that they know you (John 17:3); this mortal will put on immortality (1 Cor. 15:54); in hope of eternal life which God promised ages ago (Titus 1:2); heirs according to the hope of eternal life (Titus 3:7); God has given us eternal life, and this life is in his Son (1 John 5:11); that you may know that you have eternal life (1 John 5:13); this is the true God and eternal life (1 John 5:20); wait for the mercy of our Lord Jesus to eternal life (Jude 21).

Eternal blessings (2 Sam. 7:29); you have blessed and it is blessed for ever (1 Chr. 17:27); eternal comfort (2 Thess. 2:16); eternal glory Our eternal life will consist of eternal blessings (2 Tim. 2:10; 1 Pet. 5:10); eternal weight of glory (2 Cor. 4:17); eternal joy (Isa. 35:10; Isa. 51:11; Isa. 61:7); eternal redemption (Heb. 9:12); his lovingkindness is on Israel for ever (Ezra 3:11); to bring in everlasting righteousness (Dan. 9:24); let righteousness roll down like an ever-flowing stream (Amos 5:24); that you should have him back for ever (Philem. 15).

Man’s eternal attributes The righteousness [of him who fears the Lord] endures for ever (Ps. 112:3; 2 Cor. 9:9); the righteous has an everlasting foundation (Prov. 10:25); I said your house would walk before me for ever (1 Sam. 2:30); you will always have the poor with you (Matt. 26:11; Mark 14:7).

Day, A. C. (2009). Collins Thesaurus of the Bible. Bellingham, WA: Logos Bible Software used as a based.

For Unbelievers:
The Great White Throne Judgment (Revelation 20:11–15). This final judgment of unbelievers for their sins occurs at the end of the Millennium, before the creation of the new heaven and earth. At this judgment, unbelievers from all the ages are judged for their sins and condemned to the lake of fire. (Matt 25:41)

The judgment of angels
The Bible says that Christians will judge angels (1 Cor 6:2–3). Thought the Bible doesn’t say exactly what this means, it appears that the angels facing judgment would have to be the fallen angels. Their eternal end being condemned to the lake of fire. (Matt 25:41; Rev 20:10)

Family
God has designed and ordained the core family as the foundational unit of human society. It is composed of persons related to one another by marriage (man and women), blood (children/siblings), or adoption (children).

A biblical family unit consists of one man and one woman united in a covenant commitment for a lifetime. (Gen 2:24).

Marriage
Before there were civil governments or institutions of worship, God established the family unit, by creating the man and the woman and bringing them together in the Garden of Eden to engage in spiritual ministry through companionship, dominion, procreation, and worship. It was created by God for the benefit of man, and man has been given stewardship over it. (Gen 1:27-28; 2:18-24) The husband and wife are of equal worth before God, since both are created in God's image. (Gen 1:26-28).

A husband is to love his wife as Christ loved the church (Eph 5:25-28). The marriage relationship models the way Christ relates to the Church. The man has the God-given responsibility to provide, protect, and to lead his family. The husband’s leadership role should start with his own spiritual relationship with God and then flow to instructing his wife and children in scriptural values, leading the family into biblical truth.

Fathers are instructed to bring up their children in “the training and instruction of the Lord” (Eph 6:4).

Fathers and mothers are responsible to model biblical manhood and womanhood through obedience to Christ according to the word of God, in which their children are able to observe the sanctification process in the lifestyle of their parents (Deut. 6:4-9, 20-25; Josh. 4:6-7)

A wife is to submit herself graciously to the 'godly servant leadership' of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation.

Biblical marriage cannot be defined as a flexible contract between consenting adults. Therefore Biblical marriage is only between a man and a women, no where in scripture does it indicate otherwise. (Gen 2:24; Mark 10:6-8)

Children
From the moment of conception, children are a blessing and heritage from the Lord. (Ps 127:3-5) Parents are to exhibit to their children God's pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them through consistent lifestyle example and loving discipline with the goal to rightly make choices based on biblical truth (Prov 22:6). In the interaction between parent and child, children are to honor and obey their parents.

http://www.sbc.net/aboutus/basicbeliefs.asp used as abase

Fraternal Organizations such as Shriners, Masons, Eastern Star, Greek Letter organizations, etc. are not compatible with Biblical Christianity therefore membership within these organizations should be avoided.

The Integration of Pagan Deities with their iconography is undeniable, this is clearly depicted within the crest of some of these organizations. This alone should raise a red flag for the born again Christian. One cannot serve two opposing masters. (1 Kings 18:21; Matt 6:24; Luke 16:13)

God's position and instruction to believers joining forces with those who worship and follow other gods is quite clear in scripture as seen in the following:

According to the first of the ten commandments “You shall have no other gods before Me. (Exodus 20:3) "before Me" may mean “in opposition to Me” as well as “in My presence”, either way it strongly implies that God's people are to have "no" association with any type of foreign god, materialistically, spiritually, intellectually or other wise.

Association with other gods brings with it the danger of godless influence from those who don't now the true and living God. (Is 2:6)
A Biblical example of what is occurring in this area is nothing new. The Bible clearly shows how God feels about such practices (Ezk 8:3-18)

The Bible Exhorts Biblical Separation (2 Cor 6:14-17) from such relationships. Because of the spiritual importance, there is eternal significance and consequences at stake. A failure to repent of such a relationship can have calamitous spiritual consequences.

Trinity
God exists eternally in three persons: Father, Son and Holy Spirit. Each person is equal in power and glory. (Deut. 6:4; Is. 43:10-11; Matt. 28:19; Luke 3:22) While God is one, He reveals himself in three distinct persons:

The one whom Jesus called “Father” (John 6:27; 1 Cor 8:6) The incarnate Son (Matt 1:23; John 1:1; Rom 9:5; Col 2:9; Titus 2:13–14; Heb 1:1–3) The Holy Spirit (Acts 5:3–4; 28:25–27; 2 Cor 3:7–18)

All possess the necessary attributes of this God.

They interact with one another and their identities are constituted with respect to one another (Matt 3:16–17; 12:32; 17:5; Luke 3:21–22; 4:1; John 15:26; 16:7–16; 2 Cor 13:14). They act distinctly but in concert with one another (Gen 1:1–3; John 1:1–3; 2 Cor 4:6; Col 1:15–17; Heb 1:2–3). ₁

This doesn’t mean there are three Gods but three persons of the one God as shown the illustration below:



The Scriptures present the Father as the source of creation, the giver of life, and God of all the universe (see Jn 5:26; 1 Cor 8:6; Eph 3:14–15).

The Son is depicted as the image of the invisible God, the exact representation of his being and nature, and the Messiah-Redeemer (see Phil 2:5–6; Col 1:14–16; Heb 1:1–3).

The Spirit is God in action, God reaching people—influencing them, regenerating them, infilling them, and guiding them (see Jn 14:26; 15:26; Gal 4:6; Eph 2:18). All three are a tri-unity, inhabiting one another and working together to accomplish the divine design in the universe (see John 16:13–15).

He created all, upholds all, and governs all according to his will and counsel.

He has revealed himself in scripture to be:

Omniscient
God knows everything and His knowledge is complete. (Isaiah 40:28; Psalm 147:5; 1 John 3:20; Rom 11:33.

Omnipotent
God is able to bring to pass everything that He chooses. He has no external limitations. His only limits are those He places upon Himself. (Job 42:2. Gen 18:14 asks the rhetorical question, “Is anything too hard for the LORD?” The answer, of course, is “no.”

Omnipresent
God’s omnipresence speaks to the fact that He is present in all places at all times. While God is in Heaven, His throne, He is also present in every place. Proverbs 15:3; Jeremiah 23:23, 24; Psalm 139:7-12).

Immutable
God, in His nature and character, is absolutely without change (Mal 3:6; 1 Sam 15:29).

Holy
Though all the attributes of God are important and dependent on one another, the fact of God’s holiness seems to be the one He wishes us to put emphasis upon. When God revealed Himself to man (Moses, Job, Isaiah, Mount of Transfiguration, etc.) each encounter mentions His holiness. Isaiah called God “the Holy One” more than 30 times. Psalm 99:9 says, “the Lord our God is holy.” Because of His holiness He cannot accept, nor even look upon sin (Hab 1:13).

Righteous
God’s holiness is manifested in His righteousness. Because He is holy, He is righteous. This attribute of righteousness is the way His holiness is expressed when dealing with men. Psalm 116:5 and Ezra 9:15 say that God is righteous. (Exodus 9:23-27; Psalm 129:4; 145:17; Jeremiah 12:1; 1 John 1:9)

Sovereign
God’s sovereignty is how He rules His creation. This is what makes Him free to do what He knows is best for us. Though He is in complete control, He has also given us a free will to obey or reject His leading. The first verse of the Bible says that God does what He chooses to do. The entire first chapter shows God’s authority and sovereignty over His creation. The Bible is full of passages that show God leading or commanding people to do certain things.

Love
Love is inherent to the character and nature of God. This word captures for us His mercy, grace and loving-kindness. God is not like the deities of other religions who are thought of as angry and hateful. God is loving towards His creatures (john 3:16). He wants to share a personal relationship with us. 1 John 4 talks extensively about God’s love. Not just that God has love, but that He is love.

Merciful
God’s mercy is not giving us what we deserve. We, as sinners, deserve eternal punishment away from His presence, yet in His mercy He has chosen to offer us a way for salvation (Eph 2:4; Rom 5:8). Deut 4:31 and Psalm 103:8 say that God is merciful. God’s mercy is shown in the parable of the Prodigal Son (Luke 15:11-32).

IMMUTABILITY God, in His nature and character, is absolutely without change (Mal 3:6; 1 Sam 15:29).

(1) Meeks, C. (2016). Trinity. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
(2) Elwell, W. A., & Comfort, P. W. (2001). In Tyndale Bible dictionary (p. 1275). Wheaton, IL: Tyndale House Publishers.

Evolution is a theory in biology stating the means of the origin of humanity. It is widely taught today at almost every level of education. As a theory, it teaches that all living creatures have developed through natural processes from the original first living cell. It is unable to explain how that cell came about.

The Bible clearly states that humanity is a special direct creation of God. God created humanity as male and female with both created in the image of God, not through an evolutionary process. Being created in the image of God does not mean physical likeness. God created man as a multifaceted being(Gen 1:26-27; 1 Thess 5:23).

The first man - Adam - was created with sufficient inherited intelligence to give names to the animals as they were presented before him (Gen. 2:19, 20). Adam had not only the power of speech but the power of reasoning and thought in connection with speech. He could attach words to ideas.

Adam was also created in a state of innocence, and with the freedom of choice. It was with his freedom of choice that he sinned against God. (Gen 2:16-17 cf. Gen 3:6) Thereby bringing sin into humanity. (Rom 5:12) This exercise of choice was through the temptation of Satan. (Gen 3:1-6). It is during this event that man transgressed the command of God and fell from his original innocence and where his posterity inherited a nature and an environment inclined toward sin. (Rom 5:12, 19)

The following used a based Ryrie, C. C. (1972). A survey of Bible doctrine. Moody Press.
Evans, W., & Coder, S. M. (1974). The great doctrines of the Bible (Enl. ed., p. 128). Moody Press.

God has commanded that intimate sexual activity be engaged in solely by one man with one woman, united in permanent, monogamous, heterosexual marriage for as long as they both shall live. Any form of homosexuality, lesbianism, bisexuality, bestiality, incest, pedophilia, transvestism, fornication, polyamory, adultery and pornography are sinful perversions of God’s gift of sex (Gen. 2:24; Gen. 19:5,13; Gen. 26:8-9; Lev. 18:1-30; Rom 1:26-29; 1 Cor. 5:1; 1 Cor. 6:9; 1 Thess. 4:1-8; Heb. 13:4).

Believe that all of the promises of God to Israel will be fulfilled. Believe that God called a people to Himself who are the physical descendants of Abraham, Isaac, and Jacob; that Israel is the Wife of Jehovah, unfaithful in the past, divorced in the present, and to be reunited in the future; that God has made four unconditional covenants:

[1]Abrahamic Covenant - Genesis 12:1-3; 12:7; 13:14-17; 15:1-21; 22:15-18

[2]Land Covenant - Deut 30:1-10 - This covenant is known today as the Palestinian covenant. This name was given to the land by the Roman Emperor Hadrian after the Second Jewish Revolt under Bar Cochba (A.D. 132-135). His purpose was to erase any Jewish remembrance of Jerusalem and as part of his policy to “de Judaize” the Land. In light of the historical events in the Middle East in the history of modern Israel, the name is associated more with Arabs than with Jews. The Bible refers to this as the “Land Covenant” since “Palestine” is not a biblical designation.

This covenant guarantees Israel’s permanent right to the land. It is unconditional, as seen in the statements “God will,” without corresponding obligations. This covenant promises the ultimate return of Israel to the land in repentance and faith (Gen 30:2) in circumstances wherein God will prosper them (Gen 30:3). This covenant will be fulfilled in the Millennium.

THE LAND Covenant: 1. Made to Abraham while still in Ur of Chaldees - Ac 7:2-3; Gen 12:1 2. Repeated several times to Abraham - Gen 12:7; 13:12-14; 17:8 3. Confirmed to Isaac, and later to Jacob - Gen 26:3; 28:13 4. Its borders were to extend from: a. From the river of Egypt (the Brook of Egypt, or Wadi el Arish) - Num 34:5; Jos 15:4 b. To the Euphrates River - Gen 15:18



[3]Davidic Covenant - The Davidic covenant (2 Sam. 7:12–16). The provisions of this covenant are summarized in 2Sam 7:16 by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; “forever,” emphasizing the eternal and unconditional nature of this promise to Israel. This covenant will be fulfilled when Christ returns to rule over believing Israel. (1 Chron 17:11-14; 2 Chron 6:16; 2 Sam 7:10-13; 2 Sam 7:12-13; 2 Samuel 7:16)

[4]New Covenant - The New Covenant (Jer 31:31–34). This covenant provides the basis by which God will bless Israel in the future—Israel will enjoy forgiveness of sins through the meritorious death of Christ. The unconditional nature of this covenant is once more seen in the “I will” statements of Jer 31:33–34.

The Lord Jesus will rule from Jerusalem. When taken literal and contextually it is clear these covenants await fulfillment. God's warnings and judgments were fulfilled in a literal way; that in Israel's history of unbelief there has always been a believing remnant according to the election of grace; that there will be a national regeneration of Israel at which time all of the provisions of the unconditional covenants will be fulfilled, including the seed, land, and blessing aspects.

Fruchtenbaum, A. G. (1994). Israelology: the missing link in systematic theology used as a based

Replacement theology, at its core, is a theological concept that is non-Biblical and antisemitic. It involves the belief that the Christian Church has replaced or superseded the Jewish people as God's chosen people and that the promises made to the Jewish people in the Bible are now fulfilled in the Church.

When
The first day of the week is the Lord's Day. Its New Testament origin stems from the practice within the early Church starting with the apostles. (Luke 24:1-3,33-36; John 20:1, Acts 20:7; Romans 14:5-10; I Corinthians 16:1-2; Colossians 2:16; 3:16) The earliest account of a first-day worship experience is found in Acts 20:7–12. Here Paul joined the Christians of Troas on the evening of the first day of the week for the breaking of bread (probably a reference to the Lord’s Supper)

What is Done
The breaking of bread, preaching / teaching the word of God. It commemorates the resurrection of Christ from the dead (Mark 16:1-7; John 20:1)

Are Believers bound to celebrate the Lord’s Day on a Saturday or Sunday
The Bible gives believers latitude in choosing a day of worship. (Mark 2:27-28; Rom 14:5-10; Col 2:16)

Believe in the “thousand years” of Christ’s eschatological reign (Rev. 20:2–7).

The thousand-year period is inaugurated by the following events:

• Satan is chained and imprisoned in “the bottomless pit” for a thousand years ( Rev 1–3; cf. Rev 9:2)
• “Those to whom judgment was committed” are enthroned (Rev 20:4)
• Christian martyrs are raised to life and begin a thousand-year reign with Christ (vv. 4–6).

When this period has ended, Satan is released to bring together God’s enemies for battle; they are defeated, and his eternal punishment begins (Rev 7–10), after which the general resurrection of “the rest of the dead” occurs, followed by judgment (Rev 5:11–15). Then “a new heaven and a new earth” are experienced (Rev 21:1).

Priesthood
All believers in Christ are priest.(1Pet 2:5-9)
Like the priest of old, the believer's priesthood is that of purpose: to offer up spiritual sacrifices (Heb 13:15-16), and to proclaim the praises of Him who called us out of darkness into His marvelous light. Therefore, by both life (1 Peter 2:5; Titus 2:11-14; Eph 2:10) and by word (1 Peter 2:9; 3:15), our purpose is to serve God.

Sainthood
Christians are called saints because they are called to live set apart from the corruption of the world. Followers of Christ are called to be holy (1 Cor 1:2; 1 Pet 1:15-16).

From Acts to Revelation the word saint or saints is used over 60 times. In every instance, the reference is to all believers (Acts 26:10; Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1). Never is the word used of a special group of believers who have been critiqued to see if they merit sainthood through special deeds nor is it an honor granted posthumously. Scripture is clear, all Christians are saints.

under development

Repentance is a change of mind, not about intentions or beliefs, but rather a change in one’s attitude about the person of Jesus Christ. Such repentance accompanies saving faith in Christ (Acts 20:21). It is unbiblical to suppose that anyone could believe in Christ yet not repent.

"There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one’s mind and purpose, as the result of after knowledge. This verb, with (3.) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.

The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Ps. 51:1; 130:4).

The evidences of genuine repentance are (1) such a sense of guilt and helplessness and sinfulness as leads to shame and self-loathing in the presence of God; (2) humble confession of sin (Ps. 32:5, 6; Prov. 28:13; James 5:16; 1 John 1:9); and (3) an earnest and constant desire to be delivered from it—a hating and forsaking of all sin, secret as well as open. “True repentance is not only from sin, but for sin.” The true penitent is self-convicted and self-condemned. There is an acquiesces in the truth of every charge the law of God brings against him. He renounces every personal ground of acceptance in the sight of God, and looks for forgiveness only “for Christ’s sake.”

Easton, M. G. (1893). In Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (pp. 579–580). Harper & Brothers used as a base

THE RESURRECTION OF THE JUST

There will be a resurrection body for believers 1 Cor 15:35-54 . It is likened to the transforming change which a grain of wheat undergoes when it springs forth from the ground after it has been planted. No two bodies will be alike, but all will be celestial rather than terrestrial. They will no longer be dishonored, but glorious; incorruptible, that is, no longer subject to decay and ruin; powerful, not weak; heavenly, not earthly; immortal rather than mortal or subject to death. They will be spiritual, or suited to the life of the spirit in another realm, and no longer suited to the life of the soul as now.

At the tomb, Peter and John saw that the body of Jesus was gone, but the linens in which He had been wrapped were undisturbed John 20:6-8 . The original language makes it clear that He had passed through the grave clothes, as He later passed through closed doors and moved instantaneously from one place to another. John 20:19
When we see Him, we shall be like Him, 1 John 3:2. He will change these present bodies of humiliation so they become like His own glorious resurrection body, Phil. 3:20-21. This important revelation means that we will no longer be subject to natural law after He has come to receive us unto Himself, (1 Thess. 4:16-17).

THE RESURRECTION OF THE UNJUST

The fact that 37 Hebrew and Greek words are translated “destruction” in the AV emphasizes the awful destiny of the lost. The first reference to perishing men is found in Num. 16:31–33. The earth opened, and Korah and his company “went down alive into the pit,” a subterranean prison called Sheol in the OT and Hades in the NT. They had rejected Moses, God’s mediator. In Luke 16: 19-31 a believer after death is found with Abraham, separated by a great gulf from an unsaved man who is in Hades, conscious but without hope.

After the church has been translated all living men who have heard and rejected the gospel are lost, 2 Thess. 2:10-12. They become the tormented earth dwellers of Revelation. Those who have never heard the truth are given opportunity to hear a message from God, Matt. 24:14. A great multitude will be saved and enter the kingdom, Rev. 7:1–14; Matt. 25:34.

At Christ’s return in judgment, He will cast all the ungodly out of His kingdom, Matt. 13:41, 42. Haters of the Lord born during the millennium, Psa. 81:15, unite under Satan and are destroyed, Rev. 20:7–9. The ungodly dead of all ages appear before the great white throne for the final judgment, Rev. 20:11–15. They are cast into the lake of fire before eternity dawns, Rev 20:11-15.

The following used as a base:
1. Evans, W., and Coder, S. M. (1974). The great doctrines of the Bible (Enl. ed., p. 313). Chicago: Moody Press.
2. Ryrie, C. C. (1972). A survey of Bible doctrine. Chicago: Moody Press.

Sanctification has to do with our character and conduct, it is the process by which, according to the will of God, one is made partakers of his holiness. This is a progressive work in the life of the believer and continues during the earthly life time of the believer. It is a work that is carried on in the hearts of believers by the power of the indewelling Holy Spirit in concert with the Word of God, self-examination, self-denial, watchfulness, and prayer. (Article X) Elwell, W. A., & Comfort, P. W. (2001). In Tyndale Bible dictionary (p. 1163). Wheaton, IL: Tyndale House Publishers.Two thoughts are prominent in this definition: separation from evil, and dedication unto God and His service Evans, W., & Coder, S. M. (1974). The great doctrines of the Bible (Enl. ed., p. 164). Chicago: Moody Press. Evans, W., & Coder, S. M. (1974). The great doctrines of the Bible (Enl. ed., p. 164). Chicago: Moody Press.

The Bible clearly teaches there will be a seconding coming of Christ.

Jesus Christ will physically, visibly and gloriously return to earth for the second time to establish His kingdom. This will occur at an undisclosed date. (Matthew 24:30, 26:63-64; Acts 1:9-11; 1 Thessalonians 4:15-17; 2 Thessalonians 1:7-8; Revelation 1:7)

Both the Old and New Testaments are filled with promises of the Second Coming of Christ. There are 1,845 references to it in the Old Testament, and a total of seventeen Old Testament books give it prominence. Of the 260 chapters in the entire New Testament, there are 318 references to the Second Coming, or one out of 30 verses. Twenty-three of the 27 New Testament books refer to this great event. For every prophecy on the First Coming of Christ, there are 8 on Christ’s Second Coming.

Every Christian is under obligation to seek to make the will of Christ reign in his own life even in human society (Matt 5:13-16; Luke 10:25-27). They should oppose every form of greed, selfishness, and vice; provide for the orphaned, the aged, the helpless, and the sick; to support everything good and righteous in industry, government, and society as a whole for the benefit of men. The ultimate goal should be the furtherance of the gospel so that men may see your good works and glorify your Father, who is in heaven.(Matt 5:16, Eph 4:28).

The means and methods used in social service for the improvement of society and the establishment of righteousness among men must finally depend on the regeneration of the individual by the saving grace of God (Eph 2:8-10). For this reason, the sinners' gospel must take precedence over the social gospel.

Secular humanism, well-intentioned social agencies or governing bodies, education, and financial equity cannot change human nature. Therefore because of man's inherited demonstrated fallen nature, man cannot achieve a lasting difference that glorifies God without divine intervention. Therefore the plans of man apart from the divine will 'always' have it's shortcomings as it pertains to the divine standard.

In General
End Time discernment holds to the following about the 'Spirit World'. In talking about what is typically referred to as angels it must be understood that this term is more about what these spirit beings do (angels = messenger) in contrast to what they are. For the stake of the general understanding of the spirit realm the term angel will only be to denote a spirit being.

Angles are “spirit beings,” the Bible record them as appearing to men in visible, and even human form (Gen. 19; Judges 2:1; 6:11–22; Matt. 1:20; Luke 1:26; John 20:12). They are beings of great might and power surpassing that of man.(2 Pet. 2:11)

Prior to the creation of man, God made a great host of spirit creatures.(Col. 1:16; Heb 12:22; Rev 5:11). They are depicted in scripture as "angels" (Ps 104:4), "seraphim" (Is 6:2,6), and "cherubim" (Gen 3:24; Ezk 10:20), "morning stars" and “sons of God” in Job 38:4-7 and watchers (Dan 4:13; Dan 4:17; Dan 4:23). They were witnesses of the creation of the earth.(Job 38:4-7)

Passages such as 1 Kings 22:19–23; Ps 82:1; Ps 89:5-7 make it clear that “the members of God’s heavenly host are spirits (Hebrew: rûḥôt; singular: rûaḥ)—entities that serve God in governing.

They do not marry nor pro-create 'among themselves' (Matt. 22:30). There seems to be no sex among the angels, although wherever the word “angel” is used in the Scriptures it is always in the masculine form.

There are Various Ranks and Orders of Angels. We read of Michael, the archangel (Jude 9; 1 Thess. 4:16); angels, authorities, and powers—which are supposedly ranks and orders of angels (1 Pet. 3:22; Col. 1:16).

The Holy Angels
The Holy Angels serve as a as messenger of God (Rev. 19:10; Lk. 15:10) and as minister to man (Heb. 1:14).

• The OT implies that angels were the joyful witnesses of, though not necessarily active participants in, God’s act of creation (Job 38:7).
• They are closely associated with the giving of the law (Acts 7:53; Gal. 3:19; Heb. 2:2)
• They are coupled with final judgment (Matt 16:27; Mark 8:38; 13:27; Luke. 12:8; 2 Thess 1:7).
• It was their special task also to carry the righteous dead into Abraham’s bosom (Luke 16:22).
• They ministered to the incarnate Christ on several occasions (Matt 4:11; Luke 22:43)

Little is attempted by way of direct description of the angelic form. There are hints of lustrous countenance and apparel, of awesome, other-worldly beauty (Mt. 28:2f. and parallels; Lk. 2:9; Acts 1:10). The OT shows a comparable restraint in dealing with the *CHERUBIM (Ezk. 10) and *SERAPHIM (Is. 6). The splendour on the face of the condemned Stephen reflects the angelic loveliness (Acts 6:15).

The Fallen Angels

Fallen angels are created spiritual beings who rebelled against God. Those that are not imprisoned and follow Satan as their leader will be defeated during the Great Tribulation. Rev. 12:7). They are incarcerated in the abyss at the second coming of Christ (Rev 20:1–3) and consigned to the lake of fire after their final revolt after the millennium (Matt. 25:41; Rev. 20:10).

The angels who are currently imprisoned because they did not maintain their original estate “but abandoned their proper abode,” being “kept in eternal bonds under darkness” awaiting judgment (Jude 6; 2 Pet. 2:4; 1 Cor. 6:3). These are the ones that cohabited with mortal women (Gen. 6:1–2) and were imprisoned in the nether world as a special punishment for their crime of breaking God’s orders for their class of being.

There are Biblical Terms That Denote Entities with Geographical Dominion

1. “Territorial Spirits (Shedim; šēdîm)

Their Origin Deuteronomy 32:8 tells us that God divided mankind into nations according to the son of God (Bene ha Elohim) with God keeping Jacob for himself. This was done along with the tower of Babel event when man was divided according to language. (Gen 11:1-9)
The “sons of God” in Deut 32:8 are the gods of the nations in Old Testament theology (cf. Deut 4:19–20; 17:1–3; 29:23–26). This is reaffirmed in Psalm 82 and the fact these sons of God had become corrupt .

2. “Prince” (śar; plural: śārı̂m) The angel Gabriel is mentioned twice (Dan 8:16; 9:21), while Michael is part of the narrative on three occasions (Dan 10:13, 21; 12:1). In three of the instances where Michael is mentioned, he is referred to as “prince” (śar). He is not the only “angelic prince” is indicated by Daniel 10:13, where he is said to be “one of the chief princes.” The speaker who labels Michael thus is not explicitly identified, though his identity can be discerned from the context as a divine figure superior to Michael. Since Michael assists this heavenly figure (Dan 8:4–6) in his conflict against “the prince of the kingdom of Persia” (Dan 10:13), it is clear that there are adversarial divine “princes” (śārı̂m) in biblical thought. Hostile divine princes (i.e., evil territorial spirits) in Daniel 10 derives from the allotment of the nations in Deuteronomy 32:8–9 to lesser ʾelōhı̂m.

Heiser, M. S. (2020). Demons: What the Bible Really Says about the Powers of Darkness (p. 22). Bellingham, WA: Lexham Press used as a base

Demons

Demons are evil spiritual forces. Demons are neither fallen angels nor the offending sons of God, yet they belong to the same spirit world because they are disembodied spirits. In the New Testament, these terms are used of evil (“unclean”) spirits. They have all the normal marks of personality. They possess will, intelligence, emotion, self-awareness, and the ability to speak.

Jesus Christ’s authority over such demonic forces is seen at work in his ministry and in that of his disciples. Demons seem to require a host body to carry out its activitives (Matt 8:31; Matt 9:32; Mark 16:9; Luke 4:33; Luke 11:14)

Scripture uses a number of terms to refer to demonic forces, stressing both their reality and hostility to God.

• Spirits - Ac 16:16 See also Mk 9:17
• Spirits of demons - Rev 16:14
• Deceiving spirits - 1Ti 4:1