21:01: Regarding Christians and Civil Society

The FBFI affirms that in His wise administration of the fallen world, God has provided for the distribution of humanity into different languages, families, and nations in order to hinder human rebellion and to encourage people to seek Him (Genesis 11:1-9; Acts 17:24-28). He also ordained human government to restrain evil and to promote good (Genesis 9:6; Romans 13:1-4; 1 Peter 2:14).

Until the physical and glorious return of Jesus Christ at the end of the present age, God providentially governs the world through nations and their rulers (Psalm 22:28; Isaiah 37:16). Governmental authority is ordained by God, who raises up rulers and nations, directs their affairs and holds them accountable for their actions (Romans 13:1; Daniel 2:37-38; 4:17, 25, 32; Proverbs 21:1; Psalm 9:17).

Since all people are sinners, no human society, nation, or political system can be perfect or can merit God’s favor. Nevertheless, in God’s grace, nations can enjoy His blessing to the extent that they conform to His righteous principles (Proverbs 14:34).

The FBFI believes that Christians should be thankful to God when nations reflect godly virtue, and their governmental systems protect ordered liberty (Proverbs 14:34; 29:2; Romans 13:4; 1 Timothy 2:1-3). However, regardless of the blessings that their nations afford, believers’ ultimate love and loyalty must be to the Christ (Matthew 10:37).

The FBFI holds that in countries where there is no ultimate human ruler, the “king,” which believers should honor, is the network of laws, institutions, and officials that make up the system of government. In such cases, individual citizens do not have the sovereign right to interpret the law for themselves but must respect the institutions and procedures that have been established for resolving legal and political disputes (Romans 13:7; 1 Peter 2:13-14).

We further hold that it is legitimate for believers to participate in the political process and assert their legal and civil rights (Acts 16:37; 22:25-27; 25:10-11). However, they must do so as stewards of God and never in a way that violates biblical commands or principles or brings reproach on Christ or His Gospel (1 Corinthians 6:1-11; 2 Corinthians 6:3).

Believers are obligated to acknowledge and respect governmental authorities and to obey them except to the extent that doing so would mean disobeying God (Romans 13:1-8; Titus 3:1; 1 Peter 2:13-14, 17; Daniel 3:16-18; 6:10; Acts 4:19-20; 5:29). When there may be a conflict between the commands of God and the commands of government, believers should as much as possible fulfill their obligations to both, for example, by making wise and respectful appeals and recommendations and by seeking God’s intervention (Matthew 22:21; Daniel 1:8-16).

Even where disobedience to human rulers is unavoidable due to a higher duty to Christ, believers must maintain a Christlike attitude and show respect for governmental authority, being willing to suffer for righteousness’ sake rather than for evildoing or for a rebellious spirit (1 Peter 2:19-23).

The FBFI recognizes that in cases where there is tension between obedience to God and the government, it is sometimes difficult to determine when a governmental decree must be disobeyed in order to obey God. We affirm, however, that when believers disagree with each other about this, they must do so in a kind and respectful manner, in the spirit of love and with deference toward one another. They must also respect the liberty of other believers and churches to follow belief and conscience, provided that this does not violate clear biblical commands or principles (Romans 14; Ephesians 4:1-3; Romans 12:10).

21:02: Regarding Christians, Race and Ethnicity 

The FBFI believes that all people, whatever their skin color or physical characteristics, are equally the offspring of God’s first created humans, Adam and Eve, and are thus made in the image of God (Genesis 1:26).  We recognize that providentially God has allowed for great human diversity relating to individuals and ethnicities, establishing language groups (Genesis 11:1-9) and the “bounds” of men’s “habitation” that they might seek Him (Acts 17:26-27). He has also provided for social relationships between persons, setting “the solitary in families” (Psalm 68:6) and allowing the development of many “kindreds,” “tongues,” “tribes,” and “nations” (Revelation 7:9).

The FBFI rejects ethnic discrimination both past and present, affirming that while there is but one human family, race has historically been used inappropriately to create division and to abuse individuals from various ethnicities. The FBFI condemns any use of the Scriptures to justify discrimination and rejects any racial theory that elevates one ethnicity above all others or denigrates any ethnicity below another, recognizing that the sin of partiality (Leviticus 19:15; James 2:1-13) is rooted in man’s sinful pride.

As descendants of Adam, all humans are born in sin and alienated from God (Romans 3:23; 1 Corinthians 15:22).  Therefore, the FBFI rejects as unbiblical any social theory that denies universal, inherent human sinfulness, that views racism or ethnocentrism as the root of all social and personal evil or that denies that every person needs redemption from sin regardless of their perceived race or ethnic background.

Believing that man’s standing before God is solely on the basis of his relationship with Jesus Christ (John 14:6), the FBFI affirms that the only biblical divide between humans relates directly to their standing before God (Galatians 3:28).

20.01: New Perspective on Paul

The New Perspective on Paul, fathered by E. P. Sanders, developed by James D.G. Dunn, and popularized by N. T. Wright, is not only erroneous exegetically but more importantly is heretical theologically as a nonevangelical understanding of the apostle Paul and the soteriological teachings of the New Testament.

First, the New Perspective reverses the Reformation’s proper understanding of Jewish legalism and its close analogy to the works-righteousness semi-Pelagianism of the Roman Catholic Church.

Second, the New Perspective misinterprets Paul’s transformation on the Damascus road as a calling instead of a conversion from Judaism to Christianity.

Third, the New Perspective sees justification as a secondary and sociological doctrine in Paul’s writings with no concept of the imputation of Christ’s righteousness to the believer resulting in a once-for-all acceptable standing before God.

Fourth, the New Perspective declares that “justification is not how someone becomes a Christian” (Wright, What Saint Paul Really Said, p. 125) and that the gospel is not about how one gets saved; rather, it is “an announcement about Jesus” (ibid., p. 60).

And fifth, the New Perspective proclaims that “justification, at the last, will be based on performance, not possession” (Wright, “Romans,” p. 440).

The FBFI affirms its doctrinal position that Paul rejected the Law as a means of salvation, not primarily because it was a barrier between Gentiles and Jews, as the New Perspective on Paul argues, but because of our inability to keep it (Gal. 3:10). Therefore, all who rely on the “works of the law” to be saved are cursed (Gal. 3:10a; Rom. 3:20), and only those who rely in biblical faith upon the sufficiency of the person and work of Jesus Christ are justified before God (Gal. 2:16; Rom. 1:17; 3:21).

20.02: Social Justice and the Gospel

The original social gospel of the nineteenth and twentieth centuries was the expression of the false theological idea of the universal fatherhood of God and brotherhood of man. The Bible teaches that the spiritual fatherhood of God extends only to those who are born again into His family by saving faith in Jesus Christ (John 1:12). Therefore, there is no spiritual brotherhood among all people but only among those in Christ.

Nevertheless, Christians can be said to be a part of the “neighborhood of man.” Christ taught us to love our neighbor as ourselves, and that our neighbors include those who need our help and whom we can help (Luke 10:25–37).

This principle should also dictate the approach believers take toward the current debate over Social Justice. Social Justice advocates within the church promote an ideologically driven social transformation, which they argue is either part of the gospel or a necessary corollary to it. Although the gospel is often given initial priority over social involvement, eventually social involvement gains parity and finally replaces the gospel altogether.

Regardless of the merits of social programs or reforms, these are not Christ’s commission to the New Testament church. His church is neither a political body nor a means for social justice. He created it to declare the whole truth of God revealed in His Word and to lead its members to believe and obey it in all aspects of their lives. As a consequence, believers will reflect their growing relationship with Christ as they fulfill their various civic responsibilities. Although both individuals and churches should strive to be good neighbors, their primary responsibility is spiritual and eternal rather than social and temporal.

Injustice exists because of sin, from which no individual or group is exempt. Therefore, the ultimate answer to all injustice is the gospel of Jesus Christ. In Christ we are one new people. Our ethnicity, biological gender, and position in life do not determine our worth before God, and they should not affect our brotherly love for each other.

Sadly, injustice will exist in the world until Christ returns. Until He reigns, our mission is to proclaim Him to the world, making disciples of all peoples, baptizing them and teaching them to be more and more like Him, and realizing that the ultimate solution to the injustice in our world is the unadulterated gospel of Jesus Christ.

18.01: We Acknowledge

God, the all-wise, all-righteous Creator and Ruler of the universe, always demonstrates His greatness, goodness, and holiness in all His dealings with His creation and with us, His creatures.[1]

The entire human race has rebelled against God and His rightful rule over our lives; we have forfeited any claim to the life and blessing found in God alone; and we are rightfully deserving of the full measure of God’s righteous anger and the entire weight of His divine and eternal judgment.[2]

God continues throughout the world to convince individuals of their sin and rebellion; to bring them to faith in His Son and our Savior, Jesus Christ; to deliver them from the rule of sin; and to give them abundant and eternal life and blessing.[3]

Nevertheless, as those redeemed and forgiven by the grace of God in Christ Jesus, we must confess that we have often been unmindful of the gravity of sin, of its life-destroying power and of its offensiveness to our Holy God. We have failed to mourn for people all around us lost and undone, without Christ and without hope in the world. We have also frequently had our focus drawn away from the glory of Jesus Christ and the greatness of His salvation and have been entangled by the allurements of this world.

Only God has the power to open our eyes to spiritual reality, to awaken and energize His servants to genuine love and holiness and to convince the lost ones of their great need and great danger.[4] Only God through Jesus Christ has the power to save from sin and destruction and to redeem for Himself a treasured and special people, zealous for holiness and service.[5]

Therefore, we commit ourselves to humble and earnest prayer for the working of God:

First for ourselves: That we, by the Word and Spirit of God would have our understanding opened to the holiness of God, to the ugliness of sin, to the riches of God’s mercy, and to our great privileges and responsibilities as children of God and as ambassadors for Christ.[6] We pray that He would renew our love and gratitude toward Him, intensify our zeal to demonstrate His greatness and goodness to the world, and cause us to rejoice in His Son with joy unspeakable and full of glory.[7]

Second, for our churches: That God would cause the Word to be preached with genuine spiritual power and received in the heart so that it will produce spiritual fruit.[8] We pray that God would open the eyes of those who profess to be Christians but do not have a genuine saving knowledge of Christ, bringing them to an acute awareness of their true condition and danger and moving them to repentance and faith.[9] We pray that we would as local assemblies demonstrate the excellency of God by loving one another and by living in godliness and purity.[10]

Third, for our world: That the Holy Spirit would thrust out Christlike and Christ-empowered workers into His harvest.[11] We pray that the gospel would have free course and that many sinners would respond to the conviction of sin, righteousness, and judgment by the Holy Spirit and would be saved by grace through faith.[12]

In all this, we earnestly plead for God’s providential control and sovereign intervention to protect His people from the attacks of the Evil One and to convert all opposition into opportunities to glorify God and spread the gospel.[13]

[1] Psalm 33:4–5; 119:137.

[2] Rom. 3:9–18; Eph. 2:1–3.

[3] Isa. 45:22; John 3:16; Rev. 5:9; Col. 1:13.

[4] Isa. 42:6–7; John 16:8–11.

[5] Acts 26:15–18; Titus 2:14; 1 Peter 1:14–16.

[6] Eph. 1:16–18; 2 Cor 5:20; 7:1.

[7] Jude 20–21; 2 Cor. 5:14–15; Psalm 67:1–2; 1 Peter 1:8.

[8] 1 Cor. 2:4; Luke 8:15.

[9] 2 Cor. 13:5; Matt. 7:21; Eph. 5:14.

[10] John 13:34–35; 15:17; 1 Pet. 1:13–16.

[11] Matt. 9:37–38.

[12] John 16:8–11; Acts 14:1; Rom. 4:16.

[13] Matt. 6:13; John 17:15; Eph. 6:10–20; Phil. 1:12; 2 Thess. 3:1–3.

17.01: “Whosoever Will”–The free offer of the Gospel and our responsibility to proclaim it.

God is the author and finisher of man’s salvation (Phil. 1:6; Heb. 12:2), which is the free gift of His grace alone (Acts 15:11; Rom. 11:5-6; Eph. 1:6-7; 2:5-8). God earnestly invites and commands all people to repent and believe the gospel of Jesus Christ (Isa. 45:22; 65:2; Matt. 9:13; 11:28; Acts 17:29-31; Rev. 22:17).

God desires and commands believers to preach the gospel and make disciples of all nations (Matt. 28:19-20; Mark 16:15; Luke 24:47-48). We must do this because his sovereign command compels us to duty (Matt. 28:18-19; Acts 5:29; 10:42) and his gracious redemption motivates us in love (2 Cor. 5:14). He emboldens us to speak the gospel courageously (Acts 4:29-31; Phil. 1:19-20) and enables us to live the gospel in a worthy manner (Eph. 4:1; Phil 1:27).

And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Rev. 22:17) 

And the times of this ignorance God winked at; but now commandeth all men every where to repent. (Acts 17:30)

16.01: On Creation 

1. The Bible teaches six solar days of creation, as indicated by a plain reading of Genesis 1, Exodus 20:8–11 and other passages that refer to the creation week. The Bible also affirms that God created by His miraculous, spoken word, not by any natural process. This precludes the change from one “kind” to another, although it allows for subsequent modifications within a “kind.”
   
2. The genre of Genesis 1–11 is the same as that of Genesis 12–50. Since Genesis 12–50 is taken as genuine history, then so should Genesis 1–11 be.

3. Humanity descends from a single pair of original humans, Adam and Eve (Gen. 1:27; Gen. 2:7, 21–23; Gen. 3:20; Luke 3:38; 1 Tim. 2:13). A literal, historical, grammatical interpretation of the Scriptures leads one to reject the concept that there were multiple evolutionary paths which led to multiple human ancestors.

4. The sin nature of all humanity is the result of the fall of Adam (Gen. 3:6–11; Rom. 5:12; 1 Cor. 15:22). If humanity today were merely the result of evolutionary processes and Adam and Eve were only symbols of early humanity, then what we call sin would only be the natural outworking of the evolutionary process. If God used evolution as His tool for creation, then sin would be a natural part of His work, not an aberration and affront to Him.

5. Death is the result of sin (Gen. 2:17; Gen. 3:19; Rom. 5:12–21; 1 Cor. 15:21–22). Death is not part of God’s creative design; neither is it a tool or a step on the way to a higher evolutionary plane. Rather it is the final enemy which God will destroy (1 Cor. 15:26).

16.02: On Gender

1. In the beginning God created Adam and Eve, male and female respectively, as taught by Genesis 1 and 2 and as affirmed by Jesus Christ (Matt. 19:4–5) and by the apostle Paul (1 Tim. 2:13). As with the rest of the created order, the nature of mankind as male and female is by the will of God and for the purpose of glorifying Him (Rev. 4:11).

2. The creation of mankind in two genders is especially important because it is a central aspect of the image of God in Man (Gen. 1:27–28; 5:1–2). As image-bearers, men and women are of equal worth and dignity (Exod. 21:28; 35:29; Prov. 31:30; Matt. 26:13), of equal moral responsibility before God (Lev. 20:27; Num. 5:6–7; Mark 10:11–12), and equally heirs of salvation and spiritual blessing in Christ Jesus (Luke 7:47–50; 2 Cor. 6:18; Gal. 3:28; 1 Pet. 3:7). However, God also made them different in strength, disposition, and function (1 Pet. 3:7; Isa. 49:15; 1 Cor. 11:7–12), and He intends that they interact harmoniously in a complementary fashion to glorify Him (Gen. 1:28; 2:18; Prov. 31:10–12; Eph. 5:22–33; Col. 3:18–19).

3. Gender distinctions are not a temporary expedient made necessary by the Fall but are the product of the creation of man and woman from the beginning (1 Cor. 11:8–9; Eph. 5:25–33; 1 Tim. 2:12–13). Therefore, these distinctions remain and are no less valid today than they were at the moment of Creation (Gen. 2:24; Matt. 19:5–6; Mark 10:7–9). The Fall did not eliminate or change gender distinctions but rather provided the corrupt vehicle for the perversion of those distinctions (Rom. 1:18–32).

4. Gender is not an individual self-identification or a social construct; it is a divinely ordained reality. The Scriptures nowhere regard social gender as different from biological gender. Because gender distinction is integral to God’s creation, this distinction is naturally reflected in human societies (1 Cor. 11:14). It is a sin against God and His created order for individuals or societies to try to erase or reverse gender distinctions (1 Cor. 11:3–12). Therefore, gender neutralism and transgenderism in any form and expression are contrary to God’s will and are incompatible with a God-honoring Christian life.

15.04: The Pretribulational Rapture of the Church

We believe in the pretribulational rapture of the Church to meet the Lord in the air and be with Him forever. We believe that nothing remains to be fulfilled prior to the rapture thereby making it an imminent event. We believe that this view of the rapture is correct for several reasons including the following:

1. The Holy Spirit’s influence through the church is removed prior to the 70th Week of Daniel and the Wicked One being revealed (2 Thess. 2);
2. The church will be kept from the time of wrath that is to come upon the earth (1 Thess. 5; Rev. 3:10);
3. The church is absent from the earth in Rev. 4-18; and
4. This view is consistent with the contextual Jewish messianic expectations and ancient marriage customs and language used by our Lord to describe the events surrounding His return (John 14).

15.05: Prophetic Views and Separation

Regarding the reality of the return of Christ: The doctrine of the second coming of Jesus Christ has always been considered one of the fundamentals of the faith. A denial of the return of Christ constitutes a denial of the veracity and faithfulness of Jesus Christ. We would call on all true Bible believers to separate ecclesiastically from anyone who denies the return of Christ. Regarding views on the millennium: We are committed to a premillennial position on the second coming of Jesus Christ. Orthodoxy has made room for various positions on the millennium. Nevertheless the difference in hermeneutic between the consistently literal approach of premillennialism and the partially allegorical approach of amillennialism and postmillennialism has an impact on ministry philosophy, cultural application and ecclesiology. Therefore this difference limits the level of cooperation between those who hold to these two views and those who hold the premillennial position.

Regarding the views on the rapture: While faithful people, implementing a normal, literal hermeneutic, have come to different conclusions regarding the timing of the rapture, we affirm the doctrine of a pretribulational rapture. We believe there is clear and compelling biblical evidence that the rapture will occur prior to a literal seven year tribulation period as described in Revelation 4-19.

Views on the millennium and rapture do not demand ecclesiastical separation but do limit cooperation. See Position Statement on limited participation (FBFI Resolution 09.03). We consider it legitimate for local churches, fellowships, and ministry institutions to include such a doctrine in their defining doctrinal statements as well as to make agreement on this doctrine a condition for membership or employment.

13.03 Concerning the Kingdom

Affirmations

• The FBFI affirms both a universal kingdom and a mediatorial kingdom.
• The FBFI affirms a present, universal kingdom of God, which is God’s sovereignty over the world demonstrated providentially in His involvement in the affairs of mankind, politically in the raising up and putting down of kingdoms and spiritually in the lives of believers (Dan. 2:37–45; Psalm 45:6; 145:13; 1 Cor. 6:9- 11).
• The FBFI affirms a mediatorial kingdom demonstrated nationally in the rule of the kings over Israel and eschatologically in the reign of Christ in the millennium. Scripture teaches the reality of a future, literal, earthly reign of Christ. Based on the Davidic Covenant, Christ will sit on David’s throne, in the city of Jerusalem, and rule and reign with a rod of iron for a thousand years. The FBFI acknowledges that some within the Fellowship also include a present spiritual aspect of the mediatorial kingdom (2 Sam. 7:8–16; Isa. 9:7; Rev. 19:11–16).
• The FBFI affirms the Biblical teaching of the pretribulation rapture of the Church, which will be followed by the 70th Week of Daniel, at the end of which Christ will return to earth to establish the Millennial Kingdom. The FBFI affirms that the millennium will follow this glorious, visible return to Earth (Matt. 24:29–31; Titus 2:13; Eph. 1:18; 2 Tim. 4:1; Rev. 20:4).
• The FBFI affirms that during the millennial kingdom the promises given in the Old Testament to the nation of Israel will be literally fulfilled. National Israel will serve their God, possess the land and receive the blessings promised to them in the Abrahamic Covenant and reaffirmed through the New Covenant (Jer. 31:29- 33; Zech. 14:6–9; Matt. 19:28; Rom. 11:11–21).

Denials

• The FBFI rejects the postmillennial teaching that Christ’s kingdom will be inaugurated through the efforts of the church and that after the kingdom has been established, Christ will return.
• The FBFI rejects the amillennial teaching that the promises of a kingdom made to Israel in the Old Testament are being fulfilled in the present-day church. Any assertion that the church is to be equated with Old Testament Israel or that it is a permanent replacement for Israel is contrary to the plain teaching of Scripture.