In a simple form, we have put together the 36 themes of the Basic Doctrines that we believe and sustain. We recommend reading The Basic Doctrines: A Handbook written by Pastor Mario Vega for greater breadth in the study of the Basic Doctrines.

• The Inspiration of The Scriptures

• The Trinity of God

• The Deity of Christ

• The Personality and Deity of The Holy Spirit

• Total Depravity

• Unconditional Election

• Limited Atonement

• Irresistible Grace or Effectual Calling

• Eternal Security of Salvation or Perseverance of The Saints

• Repentance

• Justification

• Regeneration

• Sanctification

• Baptism in The Holy Spirit

• The Gifts of The Holy Spirit

• Divine Healing

• Satan and The Demons

Even though the Bible has been written by men, it is entirely the Word of God. There are multiple evidences to prove it. These evidences can be classified as internal and external.

Internal Evidences. Those are the ones which are contained within the Bible itself. These are scriptural statements where the Bible states being the Word of God (Psalm 19:7-11; 119:104-105; Jer 36:1-2; Jn 10:35; Rom 3:2, 1 Thes 2:13, 2 Pt 3:15-16).

External Evidences. Those are the ones which present topics related to the Bible that can be explained only by accepting the Bible as the Word of God. Some of the most remarkable evidences are the following; unity, extent, prophecies, acceptance and power.

There is only one true God who subsists in three different persons. The Father, The Son and The Holy Spirit. These three persons share the same substance and have the same attributes. Therefore they are equal in power and glory. Three personalities who must not be mistaken or mingled one for the other. However, they also share only one indivisibly substance.

There is only one God. The doctrine of the Trinity is based on the truth that there is only one true God. It rejects the tritheism (three gods) and any idea contrary to the biblical monotheism (one God) (Deut 4:35, 6: 4, 32:39, 2 Sam 22:32, Ps 86:10, Mrk 12:32, Rom 3:30, 1 Tim 2:5).

The one true God owns a plurality of person. God is singular in terms of his substance but plural in terms of his personalities. This plurality of persons is proved by the use of names, pronouns and verbs in plural assigned to the one true God. (Gn 1:26, 3:22, 11:6-7; Is 6:8). The three divine persons appear simultaneously on different passages of the Bible as different persons: Dn 7:9; Mt 3:16-17, 17:4; Acts 7:55; Rv 4:5, 5:1, 6-7.

Everyone of the three persons owns the divine substance. The Father is God (2 Kgs 19:15; Is 44:6; 1 Cor 8:6). The Son is God (Rom 9:15, Heb 1:8; 1 Jn 5:20). The Holy Spirit is God (Acts 5:3-4; 2 Cor 3:17).

The three persons are distinct from each one. There are many testimonies in the Scriptures that prove that even the three persons share the same divine nature, their personalities are oriented to activities that are not interchangeable but exclusive and representative of each person. Examples: The Father sends his Son to redeem his people. The contrary never happens. The Son redeems his church and sends the Spirit to sanctify it. It is never said that the Spirit was crucified or that the Spirit send the Son to sanctify (Mt 26:39, 20:30, 27:46; Mk 13:32; Lk 2:49, 12:10, 23:46; Jn 1:18, 5:31-32 and 37, Jn 7:37-39, 8:16-18, 14-16 and 28; Jn 16:28, 20:17; Acts 10:38; 1 Cor 15:24 and 27-28; Gal 3:20; Col 3:1).

The Trinity of God is essentially a unique phenomenon. Therefore, it is beyond the possibility of a comparison or an exemplification.

Jesus is the only one being in whom the divine and the human nature fit together. The fact that Jesus shows many human features does not diminish the reality that He is God. Let’s consider some of the evidences that prove that Jesus is God.

Jesus is declared God since the Old Testament. Compare Ps 45:6-7 with Heb 1:8-9; Ps 110:1 with Mt 22:4. Compare also Is 7:14 with Mt 1:22-23; Is 9:6, 40:3.

Jesus is declared himself as God (Jn 8:58-59, 10:30, 14:8-9; Rv 1:17-18).

Jesus is declared God in the New Testament (Lk 1:16-17; Jn 1:1; 20:28; Rom 9:5; Col 2:9; 1 Tm 3:16; 2 Pt 1:1; 1 Jn 5:20).

Jesus is declared God because of his attributes. He forgave sins (Mk 2:5-7; Lk 7:48-50). He is omnipresent (His presence is everywhere) : Mt 18:20; Jn 3:13; Eph 1:23, 4:10, He is omniscient (He knows everything) : Mt 12:25; Jn 2:24-25, 21:17; Col 2:3. He is omnipotent (He can do anything) : Mt 28:12; Heb 1:3. He is eternal : Mi 5:2; Jn 1:1-2; Col 1:17. He is immutable (He does not change) : Heb 1:11-12, 13:8.

Jesus is declared God because He receives worship and reverence as the Father: Mt 14:33, 28:9; Rv 5:8-12.

Jesus is declared God because He created the universe: Jn 1:1,3; Col 1:15-16; Heb 1:2, 10.

To know if the Holy Spirit is a person, it is necessary to consider if he meets the standards to be a person. The three basic features of a personality are: The power of reasoning, the ability to experience emotions and the power to decide.

Reason. The Holy Spirit owns the power of reasoning (Rom 8:27; 1 Cor 2:10-11)

Emotions. The Holy Spirit owns sensibility. He is also able to experience emotions (Is 63:10; Rom 15:30; Eph 4:30)

Will. The Holy Spirit has the power to take decisions of his own (1 Cor 12:11)

The Holy Spirit is declared God in the Old Testament. Compare Is 6:8-10 with Acts 28:25-27; Jer 31:33-34 with Heb 10:15-17.

The Holy Spirit is declared God in the New Testament: Acts 5-3-4; 2 Cor 3:17.

The Holy Spirit is declared God because of his attributes. He is omnipresent (Ps 139:7-10). He is omniscient (1 Cor 2:10-11). He is eternal (Heb 9:14).

In conclusion, the Holy Spirit is a divine person.

God created man in his own image and moral likeness. Therefore, man was endowed with sanctity, innocence, love, mercy and some other positive attributes. However, man lost the image of God when he sinned. Man corrupted his nature. Man attracted to himself, death, corruption, disease and every evil which comes from sin. When man’s first children were born, they inherited the fallen nature, and were born spiritually dead (Rom 5:12 and 18-19)

Man always chooses evil. Every time man has the opportunity to choose between good and evil, he always would choose evil (Gn 6:5; Rom 3:10-12).

Man cannot do good. Because of his nature inherited from Adam, man is unable to do good (Mt 7:17-18; Jn 15:4-5; Rom 8:7; 1 Cor 12:3).

Man does not understand good. Even a very intelligent man is unable to understand spiritual matters. (Jn 8:34; 1 Cor 2:14)

Man does not want to do good. The problem with man is not only his inability to do good but also his will of not doing it. Man’s will has been perverted, he rejects anything about God and loves sin (Ez 3:7. Mt 23:37; Lk 19:14).

Since man is totally depraved his salvation must come from an external source. If God does not save him, no one can.

Because all have sinned in Adam, they are all guilty and deserve condemnation. God would not had been unfair if He had condemned every one to eternal fire, letting every man harvest what he sowed. But God’s love and mercy were greatly manifested when from such a lost world, He chose some men that according to His mind would reach eternal life.

The origin of unbelief is in the human heart. God is not responsible for it. However, the faith in Jesus Christ for salvation is a gift from God (Eph 2:8; Phil 1:29).

The reason why God endows some men of his saving faith and denies it to some other ones, depends exclusively on His free election (Eph 1:11).

This choice was done before the foundation of the world, when God predestined a fixed number of people from the fallen race to be saved, people who are not better neither have more dignity than others. Meanwhile, the non-chosen ones where left in their own way and wickedness.

God’s choice is unconditional (Jn 15:16; Acts 13:48; Rpm 9:10-24; Eph 1:4-5; 2 Tm 1:9; 1 Pt 1-2).

Since God is omnipotent (Almighty) the selection or predestination done by Him can not be nullified, revoked or destroyed.

If the doctrine of unconditional election is difficult to receive for some people, it is because they have not entirely understood what comprises the total depravity of the human race.

In the same way God has predestined the chosen ones for glory, He has also provided the means to fulfil this purpose. Christ died to comply with the decree of selection, which is related to a fixed number of people: the chosen ones, no one else.

The atonement Christ offered at Calvary is limited. This means that Christ did not die on the cross for the whole human race but only for his chosen ones.

The Scriptures declare that Christ died exclusively for His chosen ones: Is 53:8; Mt 1:21; Jn 10:15, 26; Jn 17:9; Acts 20:28; Eph 5:25.

The Scriptural statements where it is said that Christ died “for all” must not be interpreted in the sense of “absolutely all” but in the sense of “all His chosen ones”. In any other way, the sense of the passage which contain these statements would be forced. Consider Jn 12:32; Rom 5:18; 2 Cor 5:14-15 as example that prove that “all” does not mean the whole human race because such interpretation would inevitably lead us to universalism. In the same, statements which refer to the “world” are not meaning the whole human race.

When the time comes for the chosen ones to be saved, God will call the effectually through His word and through the Holy Spirit to give them life and salvation (Jn 6:44).

Then, man is moved to contrition and repentance to be born again. God endows him with faith and grants him a will to do good and seek for it. This saving grace is described as irresistible, in the sense that can not be nullified by man (Acts 16:14; Phil 1:29, 2:13).

The granting of this irresistible grace by God is because of His selection decree. Man can not do anything to obtain this grace (Jn 10:16; Acts 13:48; Rom 8:29-30).

However, this does not mean that these men will perish against their will, since they freely rejected Christ, as a consequence of the hardening of their hearts (Rom 9:14-21).

When God chooses His people, He predestine them to reach salvation. This is a divine decree which can not be altered. Those who have been predestined will inevitably reach what they have been predestined for (Rom 8:29-30).

In no way the doctrine of eternal security will cause the believer to become libertine or dissolute. The one who has been born from God owns a nature which aspires to the sanctification and communion with God more than the deceitful pleasures of sin.

In the Scriptures, repentance is presented as a necessary step to enter into the Kingdom of God (Mt 3:8; Lk 5:32; Acts 5:31, 11:8, 26:20; Rom 2:4)

Repentance leads us to the idea of conversion, which includes a change in the way of thinking, feeling and behaving.

Repentance is a gift of grace which God grants in accordance to His free will (Acts 5:31, 11:18; Rom 2:4; 2 Tm 2:25). But, repentance is also a responsibility God requests from every human being (Acts 17:30).

Justification is the act by which God declares a person innocent, making him free of any accusation against him.

The blood of Christ is the only means by which a sinner could be declared innocent. Since only Christ offered the sacrifice (propitiation) needed to satisfy God’s requirement and to substitute the condemned sinner (Rom 8:33).

Justification is received by faith (Rom 5:1).

The ones who have been justified; are justified not only from their past sin, but also from the present and future ones.

Regeneration or new birth is the act of creation from God by which He grants man, a new spiritual nature.

Through regeneration, God creates a new nature in man, through a powerful combination of His Spirit and His Word (Jn 1:12-13; Jn 3:5; Jas 1:18; 1 Pt 1:23).

In its basic sense, sanctification is the action by which something is separated or consecrated to God. In this sense; not only men can be sanctified, but also utensils, places, days and whatever is consecrated.

When believers are sanctified, they are separated for God, involving spiritual transformations which are established in their new relationship with God. Three different aspects can be established in sanctification:

Positional sanctification: The sacrifice of Christ is the base upon which a believer is declared a saint (Heb 13:12; Heb 10:12-14; 1 Cor 1:2, 30). This does not depend on the believer’s works but on the sacrifice of Christ alone. It is applied immediately in the act of believing (Acts 26:18). Positional sanctification can not be improved anyway, since no human work can do a better sanctifying work than Christ.

Progressive sanctification: If positional sanctification is reached by a decree from God, progressive sanctification is the daily practice of the truth. The believer is compelled by the Word of God to seek sanctification in his daily life. For this reason, the sanctification of our daily life is called progressive. Also it can and must be improved (2 Cor 7:1; 1 Thes 4:1).

Perfect sanctification: Since in our earthy life we can not obtain the state of moral perfection, the final and perfect sanctification will be exercised when Christ comes to raise His church. This is know as the glorification of the believer (Phil 3:20-21; 1 Jn 3:2). This last sanctification stage will be fulfilled entirely by God’s will, without any human-will.

The Baptism in the Holy Spirit is the empowerment which Christ bestows on the believer for bearing testimony of his acts (Acts 1:8). The Baptism in the Holy Spirit was initially offered by John the Baptist (Mt 3:11) and later promised by The Lord Jesus (Lk 24:49).

Speaking in tongues is the outward sign that someone has been baptised in the Holy Spirit (Acts 10:44-46).

Since receiving the Holy Spirit means to be filled with God’s power, the person who receives such experience is transform in their character. As it happened to Peter; who from a coward disciple denying his master, became a fervent apostle who proclaimed the message of the resurrection of Christ.

The gifts of the Holy Spirit are supernatural abilities which God grants to the believer to edify the church. The gifts of Holy Spirit are miraculous manifestations that can not be exercised without God’s intervention.

There are nine gifts of the Holy Spirit (1 Cor 12:7-11). Their studies can be classified in three groups:

1) Gifts of Revelation:

Word of Knowledge
Word of Wisdom
Discerning of Spirits

2) Gifts of Inspiration:

Different Kinds of Tongues
Interpretation of Tongues
Prophecy

3) Gifts of Power

Gift of Healing
Working of Miracles
Faith

Sickness is one of the many plagues that fell over the human race because of sin. God is not the author of sickness. On the contrary, He is the source of health. In the Scriptures, God calls himself “The Healer” (Ex 15:26).

There are two ways by which God heals sick bodies:

Indirect Healing: Is when God heals through different means. Medical science is one of the most advanced and specialised means that God has granted for the recovery of the sick. In the Scriptures, we find that God encouraged the use of alternatives means to alleviate sicknesses (2 Kgs 20:7-8; 1 Tm 5:23).

Direct Healing: Is when God heals directly without the intervention of any other means. Direct healing is offered on the basis of the sacrifice of Christ (1 Pt 2:24) and it is part of the proclamation of the Good News (Mk 16:15-18; Acts 4:29-30).

There are two ways by which God heals directly. The first one is the instantaneous healing which is received immediately (Mk 1:40-42). The second one is progressive healing which God grants gradually (Mk 8:22-25).

God did not create Satan as we know him nowadays, as a perverse and lying being. The Bible teaches us that before the creation of man, God created the guardian cherub (Ezek 28:13-15) who was “…the seal of perfection, full of wisdom and perfect in beauty.” This cherub corrupted his nature aspiring to a position God had not bestowed him (Is 14:12-15). In his rebellion, Lucifer drew after him the third part of the angelical beings (Rv 12:3-4). In this way, the guardian cherub became Satan and the fallen angels became demons.

Ministers are men that God has prepared to perform a specific task of edification within the church. God has established five ministries: Apostles, Prophets, Evangelists, Pastors and Teachers (Eph 4:11). The purpose of these ministries is to edify the body of Christ and train others for ministry (Eph 4:12). The five ministries will be in operation until the church reaches the fullness of Christ, this is until the day of its glorification (Eph 4:13).

The ones who participate in the organisation of a local congregation are: Elders, Deacons and Saints (Phil 1:1).

The Elders: The titles of Pastors, Elders, Bishops and Presbyters refer to the same occupation. The names can be used indistinctly. Within the group of elders who rule a congregation, there are the ones who administrate and the ones who teach (1 Tim 5:17). Among the ones who teach, there is one who performs as a preacher. This is the one God has endowed with the ministry of Pastor. The Pastor chooses the elders who will help him in his work (Ti 1:5). The elders support their pastor and are subject to him by fraternal love. At the same time, the Pastor humbly considers their suggestions and opinions.

The Deacons: As its name states, the Deacons perform functions of service in the local congregation. They no dot have administrative power over the church. They only serve their brethren in faith with love (Acts 6:1-3).

The Saints: Everyone who has experienced a conversion and who has been born again is immediately part of the body of Christ and part of the congregation of the Saints. This congregation becomes the source from where the future Deacons, Deaconesses and Ministers of the gospel will arise.

God has delivered two ordinances to his church: Water Baptism and the Lord’s Supper. They are called ordinances because they are explicit Scriptural commands to be practised by believers. The purpose of these ordinances is to give witness of the spiritual truths that the believer sustains. There is no “saving grace” attached to these ordinances. The elements involved in them have just a symbolic value. The benefits of the ordinances are received only when the believer becomes conscious of their meaning and practices them in line with the Scriptures.

Baptism: Is the ceremony which symbolically expresses:

a) The death of the believer to his life of sin (Rom 6:3; 6)

b) His burial to the world (Rom 6:4; Col 2:12)

c) His resurrection to a new life (Rom 6:4-5; Rom 6:8-11)

The accounts in the Scriptures suggest that baptism must be performed by immersion (Mt 3:16; Jn 3:23; Acts 8:38). The baptism formula must be “In the name of The Father and of The Son and of The Holy Spirit” (Mt 28:19).

The Lord’s Supper or Holy Communion is the second of the two ordinances. While baptism in water is received only once in life, the Lord’s Supper is a ceremony in which the believer must participate periodically.

The same as water baptism, the Lord’s Supper does not bestow any special grace by itself. The bread, the same as the fruit of the grape vine has only a symbolic value. The benefits that are bestowed by the Lord’s Supper are received only when its spiritual meaning is lived consciously.

The Lord’s Supper has various meanings. The first one is that it is a memorial which remind us of the suffering of Christ (Mt 26:26-29; 1 Cor 11:23-25). The second one presents the Lord’s Supper as a proclamation to the world of the death of Christ and its meaning (1 Cor 10:16-17). Thirdly, the Lord’s Supper reflects the unity and communion which exists among the members of the Body of Christ.

To be able to participate in the Lord’s Supper, the Christian must take a sincere examination of his life (1 Cor 11:28-32). God commands the believer to reconcile with Him and with his neighbour at the time he takes the Holy Communion. Water baptism is an indispensable requirement to take the Lord’s Supper.

Praying is the spiritual exercise by which a believer establishes a direct contact with God. God speaks to us through the Bible, we can speak to God through praying.

Praying is possible on the basis of the kinship the believer has received as a Child of God (Rom 8:15-17). The sacrifice of Christ has made possible the access to God (Heb 10:19-22).

Praying, generally, is directed to the Father (Lk 11:2; Jn 15:16; 16:23), in the name of the Son (Jn 14:13-14) and by the grace of the Holy Spirit (Eph 6:18; Jude 20). However, this does not mean that a prayer can not be directed to the Son (Acts 7:59; Rv 22:20) or to the Holy Spirit.

The believer must make a special effort in praying because his spiritual strength will mostly depend on it.

Fasting is a spiritual exercise which consists in special periods of praying along with total or partial food abstinence.

Fasting is a prevailing practice for the present period of the church (Mt 9:14-15). Christ gave instructions for how to fast (Mt 6:16-18). The Acts-period church practised fasting (Acts 13:3; 14:23).

There are three types of fasting:

Partial Fasting: It is when a partial-food abstinence is practised (Dn 10:2-3).

Natural Fasting: It is when a total-food abstinence is practised, the person only drinks water (Mt 4:2).

Total Fasting: It is when a total-food-and-water abstinence is practised (Acts 9:8-9).

Fasting is the expression of a soul in need from God and must be practised in privacy and kept secret.

Marriage is a divine institution which purpose is to provide the spouses a mutual help (Gn 2:18), to allow the satisfaction of sexual instinct with responsibility and holiness (1 Cor 7:2-5) and to make possible the adequate multiplication of the human race (Gn 1:28).

Marriage is between a man and a woman. The explicit will from God is that no one must have more than one spouse at the same time (1 Tim 3:2).

Marriage is for the entire life. It can only be dissolved for the following reasons:

Death: When one of the spouses dies, the survivor is free from the bounds of marriage (Rom 7:2) and free to marry again if he or she so wishes (1 Cor 7:39; 1 Tm5:14).

Unfaithfulness: In case of fornication or adultery after marriage, in order to keep the marriage and fulfil the law of Christ, the offended spouse must try to restore his or her spouse bestowing complete forgiveness, if he or she is asked for. But if the offender keeps stubbornly an unfaithful behaviour and this situation can not be fixed by the offended spouse neither by the intervention of minsters of the gospel, the offended side can divorce. After divorce, the offended person can marry someone else, if he or she so wishes, as if the offender had died (Mt 5:32; 19:9).

With the purpose of repressing perversity of mankind, God has appointed rulers over the nations (Dn 4:31-32, 35). To fulfil their mission of establishing justice, God has granted them the use of force (Gn 9:5-6).

Since the authorities are instituted by God, the believer is obliged to them. Firstly, the believer must be subject to every law (Rom 13:1-2; Ti 3:1; 1 Pt 2:13-14)

Secondly, the believer must respect the rulers and all those who are in authority (Ex 22:28; Acts 23:5)

Thirdly, the believer must pay taxes in order to assure the subsistence of the state (Rom 13:6-7)

Fourthly, the believer must pray for his rulers (1 Tm 2:1-2).

The submission of the believer to the rulers is limited to what it is right and in accordance to God’s word. In case rulers promulgate laws or ordinances contrary to God’s will as it is expressed in the Bible, the believer is not obliged to obey in such a condition (Acts 4:19; 5:29). The believer will behave in accordance to his or her conscience and in obedience of God’s word.

Tithing consists in giving back to God ten percent of the incomes he has granted us (Gn 28:22).

Tithing is a practise which began as an expression of gratitude for the blessings received from God (Gn 14:18-20) and as a recognition of His priestly mediation (Nm 18:21).

Tithing was practised long before the law of Moses was promulgated. As an example, Abraham who lived before the law of Moses, and who was justified by faith as Christian, practised tithing (Gn 14:20).

Tithing was also practised under the law of Moses. When the law was abolished, the practise of tithing continued as before Moses.

Jesus ratified tithing (Mt 23:23). In the New Testament, tithing is ratified again as a practise for the Christian church (Heb 7:1-12).

The state of the dead is also called the intermediate state because death is the period between physical life and resurrection life.

Physical death is produced at the time when the soul is separated from the body. The body goes to the dust, from where it was taken, and the soul goes to the intermediate state.

To understand what happens in the intermediate state, it is important to establish the substantial differences that took place since the death and resurrection of Christ.

Before Christ’s death. The state of the dead was described by The Lord Jesus in his account of the rich man and Lazarus (Lk 16:19-31).

During the death of Christ. When The Lord Jesus died on the cross, his body was buried but his soul descended to Hades (Acts 2:31), to the “place of comfort” where the souls of the righteous stayed (1 Pt 3:18-19).

After the resurrection of Christ. When Jesus ascended on High, He moved Paradise up to the third heaven (1 Cor 12:2-4).

In his return to earth, Christ will appear in two different events. In the first one, He will take up His church and in the second one He will establish His millennial kingdom. Both events are separated by a seven-year period and have very different characteristics.

The first event, or Rapture of the Church, is imminent and it will occur suddenly. A brief description of what will happen that day is offered in 1 Thes 4:15-17.
Christ will descend from heaven.
The dead in Christ will rise (verse 16).
The believers who are alive will be taken together with those who have risen.
All together will meet The Lord in the air (verse 17). Jesus will not lay his feet on the ground.

The Judgement Seat of Christ will take place when the church is taken up (Mt 16:27; Rv 22:12). The works of the believer will be judged by The Lord Jesus (2 Cor 5:10). The purpose of this judgement is to determine whether the believer deserves a reward or not.

The Judgement Seat of Christ is found in 1 Cor 3:8-15. In this passage we can notice the following important teaching:
The ministers of the gospel will be judged not only with respect to their private lives but also with respect to the way they exercised their ministry (verses 8-9). Compare with Heb 13:17.
Every believer will be judged according to the role God entrusted them (verses 10-11).
The believers’ works can be good (gold, silver, precious stones) or bad (wood, hay, straw).
Christ will determine if the works are good or bad (verse 12) and He will do it not only on the types of works but with what motives the works were done with (1 Cor 4:5).
The works of the believer will be tested in compliance with the divine norm. As fire shows the efficiency of a material, God’s searching fire will test every believer’s work (verse 13).
The approved works will be rewarded (verse 14).
The believers whose works are not approved will not receive any reward. However, they will be saved, because salvation does not depend on their works but on Christ’s merits (verse 15).

The Great Tribulation is an unprecedented period of affliction that will come over all the inhabitants of the earth (Rv 3:10) but in particular over the nation of Israel (Jer 30:7).

The Great Tribulation will last seven years (Dn 9:27). This period will be divided into two parts of three-and-a-half-years each. The first three-and-a-half-years will be of apparent peace and the next three-and-a-half-years will be of great affliction and judgement.

The most important events that will take place during the Great Tribulation are:
The Beast or Antichrist will appear (2 Thes 2:7-10; Rv 13:1-4).
The False Prophet will appear (Rv 13:11-14).
The Beast establishes a friendship agreement with Israel (Dn 9:27).
Israel receives him (Beast - lawless one) as if he were the Messiah. Apparent peace.
In the middle of the Great Tribulation, Satan is prevented from entering into heaven (Rv 12:10-12).
With great anger, Satan grants great authority to the Beast and the difficult days of the Great Tribulation begin.
The agreement with the nation of Israel is nullified (Dn 9:27).
Israel is invaded and the Beast profanes and sits on the temple of God to be worshipped as God (Dn 7:24-25; 2 Thes 2:4).

The Great Tribulation is not only a period of judgement but also a period of salvation to the Jews (Rv 7:1-4) as well as the Gentiles (Rv 7:9-14).

What is properly known as the Second Coming of Christ will take place at the end of the Great Tribulation. The signs that will precede the Second Coming are: The gathering of the armies of the Beast at the Megiddo valley (Rev 16:16) and wonders in the heavens and the sea (Jl 2:30-31; Lk 21:25-28; Rv 6:12-13).

The Second Coming of Christ is different to his first appearance, when He took up his church (Rapture).

The Rapture is an exclusive deal with his church. The Second Coming is part of his deal with Israel and the gentile nations. On the other hand, it is convenient to remember that there is a period of seven years between the Rapture and the Second Coming, a period when the events of the Great Tribulation will take place.

When Christ comes to the earth, he will establish his millennial kingdom that will be a literal kingdom over the whole planet. Jesus will be the Sovereign King. The kingdom of Christ will last one thousand years (Rv 20:1-6).

The events which will precede the fullness of the Millennial Kingdom are:
The descent of Christ (Zec 14:4).
The binding of Satan (Rv 20:1-3).
The resurrection of the martyrs of the Great Tribulation and the righteous of the Old Testament (Rv 20:4).
The return of the Holy Spirit (Ezek 36:26-27).
The conversion of Israel (Is 11:11-12, 35:10; Mi 4:6-7; Zec 8:7-8).
The church will take part in the Millennial Kingdom as the Bride of the Lamb.
Christian will perform as judges, kings and priests (Rv 2:26-27).

When the blessings of the kingdom are fulfilled and the one thousand-year period ends, the nations will be tested once again. Satan will be released from prison and deceive many people. But at the end, all of them will be consumed by the fire of God (Rv 20:7-10).

After the Millennial Kingdom of Christ, three events that deserve special attention will take place: The judgement of the fallen angels, the destruction of the present universe and The Great White Throne Judgements or Last Judgement.

The judgement of the fallen angels. It will take place after the Millennial Kingdom when Satan is cast into the lack of fire (Rv 20:10). Since the judgement of Satan will be done with anticipation (Jn 16:11), now comes the judgement for Satan’s angels (2 Pt 2:4; Jude 6). The Church of Christ will be the judge (1 Cor 6:3). The final fate of the fallen angels will be the lake of fire (Mt 25:41).

Destruction of the present universe. Immediately after the Final Judgement, the present creation will be destroyed (2 Pt 3:10-12). This destruction will take place the same day of the Last Judgement (2 Pt 3:7; Rv20:11).

The Last Judgement. It is also called the Great White Throne Judgement. The unbelievers of all times will be judged there. The Judge of the Great White Throne will be The Lord Jesus (Jn 5:22; Acts 10:42, 17:30-31). The Lord Jesus will be helped by his church to judge the world (1 Cor 6:2).

After the Last Judgement, time will be absorbed by eternity. The righteous as well as the unrighteous will enter into Eternal Future. But their conditions will be different:

Unbelievers.

Their place: They will be cast into a special site that in the Scriptures is called in different ways: Hell (Mt 10:28), furnace of fire (Mt 13:42), everlasting destruction (2 Thes 1:9), blackness of darkness (Jude 13), second death (Rv 20:14) and lake of fire (Rv 20:15).

Their condition: In the Second Resurrection they will receive a body designed for the torments of the lake of fire. They will be excluded from divine favour (2 Thes 1:9). They will be tormented (Rv 14:10). Satan will be tormented together with them (Rv 20:10).

Length: The punishment of unbelievers in the lake of fire are as eternal as the glory of the righteous (Mt 25:46; Mk 9:43-44; Rv 14:10-11). The teaching about the destruction of the soul is refuted by the Scriptures when comparing Rv 19:20 with 20:10 and considering that there is a period of one thousand years between both passages.

The Righteous.

Their place: At the end of the present system God will create a new heaven and a new earth (Rv 21:1). The righteous will have their place on the new earth as well as in the new heaven since they will inherit all things (Rv 21:7).

Their condition: They will have the body and mind of Christ (1 Jn 3:2). They will be immortal (Rv 21:4). They will not suffer any more (Rv 21:4, 22:1-5).

Length: The joyful, peaceful and happy condition of the righteous will be eternal (Rv 22:5).