The Bible is our all-sufficient rule for faith and practice. This Statement of Fundamental Truths is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this Statement is not inspired nor contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it covers all biblical truth, only that it covers our need as to these fundamental doctrines.

圣经是我们在信仰与生活实践上全备且唯一充分的准则。这份《基本真理宣言》旨在作为我们彼此团契的基础（也就是说，我们都说一样的话；参见前书 1:10；徒 2:42）。本宣言所采用的措辞并非受圣灵默示，也不是我们所坚持或争辩的重点；但其中所阐述的真理，被视为建立完整福音事工所不可或缺的根基。我们并不宣称这份宣言涵盖了圣经中的全部真理，而是认为，它涵盖了我们在这些基本教义方面所需要的核心真理。

1. The Scriptures Inspired圣经是上帝所默示的
The Scriptures, both the Old and New Testaments, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct (1 Thessalonians 2:13;2 Timothy 3:15-17; 2 Peter 1:21).

旧约和新约圣经都是上帝逐字默示的，是上帝向人类启示祂自己的真理，也是我们信仰与行为的无误且具有最高权威的准则（帖前 2:13；提后 3:15–17；彼后 1:21）。

2. The One True God 独一真神
The One True God has revealed Himself as the eternally self-existent “I AM,” the Creator of heaven and earth and the Redeemer of mankind. He has further revealed Himself as embodying the principles of relationship and association as Father, Son and Holy Spirit (Deuteronomy 6:4; Isaiah 43:10,11; Matthew 28:19; Luke 3:22).

独一的真神启示祂自己为永恒自存的“我是（I AM）”，祂是天地万物的创造者，也是人类的救赎主。祂进一步启示自己以父、子、圣灵的关系与联合而存在，彰显了彼此相交与合一的原则（申 6:4；赛 43:10–11；太 28:19；路 3:22）。

THE ADORABLE GODHEAD 神圣三一

a. Terms Defined 术语定义
The terms “Trinity” and “Persons” as related to the Godhead, while not found in the Scriptures, are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Christ respecting the Being of God, as distinguished from “gods many and lords many.” We therefore may speak with propriety of the Lord our God who is One Lord, as a Trinity or as one Being of three Persons, and still be absolutely scriptural (Matthew 28:19; John 14:16-17; 2 Corinthians 13:14).

“三位一体（Trinity）”和“位格（Persons）”这两个与神格有关的术语，虽然并未直接出现在圣经中，但其含义与圣经的教导一致。这些词语帮助我们向他人表达我们对基督教关于神的本质与存在这一教义的基本理解，并将独一真神与“许多的神，许多的主”区别开来。

因此，我们可以恰当地称我们的主、我们的神——这位独一的主——为“三位一体”，或称祂为一位神、三个位格，这样的表述仍然完全符合圣经的教导（太 28:19；约 14:16–17；林后 13:14）。

b. Distinction and Relationship in the Godhead 神格中的位格区别与关系
Christ taught a distinction of Persons in the Godhead which He expressed in specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction and relationship, as to its mode is inscrutable and incomprehensible, because unexplained (Matthew 11:25-27; 28:19; Luke 1:35; John 1:3-4; 1 Corinthians 1:24; 2 Corinthians 13:14).

基督教导我们，神格中存在着位格之间的区别，并以特定的关系来表达，即父、子、圣灵。然而，这种位格之间的区别及其彼此的关系，在其存在方式和运作方式上，是人所无法测透、也无法完全理解的，因为圣经并未对此作出详细解释（太 11:25–27；28:19；路 1:35；约 1:3–4；林前1:24；林后 13:14）。

c. Unity of the One Being of Father, Son and Holy Spirit 父子圣灵的合一性
Accordingly, therefore, there is that in the Father which constitutes him the Father and not the Son; there is that in the Son which constitutes Him the Son and not the Father; and there is that in the Holy Spirit which constitutes Him the Holy Spirit and not either the Father or the Son. Wherefore the Father is the Begetter, the Son is the Begotten, and the Holy Spirit is the one proceeding from the Father and the Son. Therefore, because these three Persons in the Godhead are in a state of unity, there is but one Lord God Almighty and His name one (Zechariah 14:9; John 1:18; 15:26; 17:11, 21).

因此，父里面有使祂成为“父”而不是“子”的独特之处；子里面有使祂成为“子”而不是“父”的独特之处；圣灵里面也有使祂成为“圣灵”而不是“父”或“子”的独特之处。因此，父是生者，子是所生者，而圣灵是从父和子而出者。然而，由于神格中的这三个位格处于完全合一的状态，所以只有一位全能的主上帝，并且祂的名也是独一的（撒 14:9；约 1:18；15:26；17:11、21）。

d. Identity and Cooperation in the Godhead 神格中的身份与同工
The Father, the Son and the Holy Spirit are never identical as to Person; nor confused as to relation; nor divided in respect to the Godhead; nor opposed as to cooperation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son, as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit is from the Father and the Son proceeding, as to nature, relationship, cooperation and authority. Hence, no Person in the Godhead either exists or works separately or independently of the others (John 5:17-30, 32, 37; 8:17,18).

父、子、圣灵在位格上从不相同；在关系上也不混淆；在神格上不分割；在同工上也不彼此对立。就彼此的关系而言，子在父里面，父也在子里面。就彼此的团契而言，子与父同在，父也与子同在。就权柄而言，父不是出于子，而子是出于父。至于圣灵，就其本质、关系、同工和权柄而言，是从父和子而出。因此，神格中的任何一个位格，都不是脱离其他位格而独立存在或单独作工的（约 5:17–30、32、37；8:17–18）。

e. The Title, Lord Jesus Christ  “主耶稣基督”这一称号
The title, “Lord Jesus Christ,” is a proper name. It is never applied in the New Testament, either to the Father or to the Holy Spirit. It therefore belongs exclusively to the Son of God (Romans 1:1-3; 2 John 3).

“主耶稣基督”这一称号是一个专有名称。在新约圣经中，这一称号从未用于指称父神或圣灵。因此，这一名称专属于上帝的儿子（罗 1:1–3；约二 3）。

f. The Lord Jesus Christ, God with Us 主耶稣基督——与我们同在的神
The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only Begotten of the Father, but as to His human nature, He is the proper Son of Man. He is therefore, acknowledged to be both God and man; who because He is God and man is “Immanuel,” God with us (Matthew 1:23; 1 John 4:2, 10, 14; Revelation 1:13, 17).

主耶稣基督就祂神圣且永恒的本性而言，是父神真正且独一所生的儿子；但就祂的人性而言，祂是真正的“人子”。

 

因此，我们承认祂既是完全的神，也是完全的人。正因为祂既是神又是人，所以祂被称为“以马内利（Immanuel）”，意思就是“神与我们同在”（太 1:23；约 4:2、10、14；启 1:13、17）。

f. The Title, Son of God “上帝的儿子”这一称号
Since the name “Immanuel” embraces both God and man in the one Person, our Lord Jesus Christ, it follows that the title “Son of God” describes His proper deity, and the title “Son of Man” His proper humanity. Therefore, the title “Son of God” belongs to the order of eternity, and the title “Son of Man” to the order of time (Matthew 1:21-23; Hebrews 1:1-13; 7:3; 1 John 3:8; 2 John 3).

由于“以马内利”这一名称涵盖了在同一位格中的神性与人性，即我们的主耶稣基督，因此，“上帝的儿子（Son of God）”这一称号是指祂真实的神性，而“人子（Son of Man）”这一称号则是指祂真实的人性。因此，“上帝的儿子”这一称号属于永恒的范畴，而“人子”这一称号则属于时间的范畴（太 1:21–23；来 1:1–13；7:3；约一 3:8；约二 3）。

g. Transgression of the Doctrine of Christ 违背基督教义
Wherefore, it is a transgression of the Doctrine of Christ to say that Jesus Christ derived the title “Son of God” solely from the fact of the incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father, and the Son; and a displacement of the truth that Jesus Christ is come in the flesh (John 1:1,2,14,18,29,49; Hebrews 12:2; 1 John 2:22,23; 4:1-5; 2 John 9).

因此，若说耶稣基督之所以被称为“上帝的儿子”，完全是因为道成肉身这一事实，或仅仅因为祂与救赎计划（救赎的安排）之间的关系，这就是对基督教义的违背。因此，若否认父是真实且永恒的父，否认子是真实且永恒的子，就是否认神的本体中父与子之间的区别及其关系；也是对父与子的否认，并且否定了耶稣基督道成肉身而来的真理（约 1:1、2、14、18、29、49；来 12:2；约一2:22–23；4:1–5；约二 9）。

h. Exaltation of Jesus Christ as Lord 耶稣基督作为主的尊荣与升高
The Son of God, our Lord Jesus Christ, having by Himself purged our sins, sat down on the right hand of the Majesty on high; angels and principalities and powers having been made subject unto Him. And having been made both Lord and Christ, He sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess that Jesus Christ is Lord to the glory of God the Father until the end, when the Son shall become subject to the Father that God may be all in all (Acts 2:32-36; Romans 14:11; 1 Corinthians 15:24-28; Hebrews 1:3; 1 Peter 3:22).

上帝的儿子、我们的主耶稣基督亲自洗净了我们的罪，便坐在至高者威严的右边；众天使、执政的和掌权的都服在祂的权柄之下。祂既被立为主和基督，就差遣圣灵，使我们奉耶稣的名屈膝，并承认耶稣基督是主，使荣耀归于父神，直到末了。那时，子也要自己服在父神之下，使神成为万有之主、在万有之中居首位（徒 2:32–36；罗 14:11；林前 15:24–28；来 1:3；彼前 3:22）。

i. Equal Honour to the Father and to the Son 父与子同受尊荣
Wherefore, since the Father has delivered all judgement unto the Son, it is not only the express duty of all in heaven and on earth to bow the knee, but it is an unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of Deity, and to give Him all honour and the glory contained in all the names and titles of the Godhead except those which express relationship (see Distinction and Relationship in the Godhead, Unity of the One Being of Father, Son and Holy Spirit, and Identity and Cooperation in the Godhead) and thus honour the Son even as we honour the Father (John 5:22,23; Philippians 2:8,9; 1 Peter 1:8; Revelation 5:6-14; 7:9-10; 4:8-11).

因此，既然父神已将一切审判的权柄交给了子，那么天地之间的众人不仅都有明确的责任当向祂屈膝，更是在圣灵里有无法言喻的喜乐，将神性的所有属性归于子，并将神格中一切名称和称号所包含的尊荣与荣耀归给祂；但那些表达父子之间关系的名称和称号除外（参见“神格中的位格区别与关系”、“父、子、圣灵一体的合一性”以及“神格中的身份与同工”）。因此，我们当尊敬子，如同尊敬父一样（约 5:22–23；腓 2:8–9；彼前 1:8；启 5:6–14；7:9–10；4:8–11）。

3. The Deity of the Lord Jesus Christ主耶稣基督的神性
The Lord Jesus Christ is the eternal Son of God. The Scriptures declare: 

主耶稣基督是永恒的上帝之子。圣经宣告：

 

a. His virgin birth  祂由童贞女所生 ( 太Matthew 1:23; 路Luke 1:31,35 ).

b. His sinless life 祂无罪的生命 ( 来Hebrews 7:26; 彼前1 Peter 2:22 ).

c. His miracles 祂的神迹 ( 徒Acts 2:22; 10:38).

d. His substitutionary work on the cross 祂在十字架上的代替性救赎工作( 林前1 Corinthians 15:3; 林后 2 Corinthians 5:21 )

e. His bodily resurrection from the dead 祂从死里以身体复活 ( 太Matthew 28:6; 路Luke 24:39; 林前1 Corinthians 15:4 ).

f. His exaltation to the right hand of God 祂被高举，坐在上帝的右边 ( 徒Acts 1:9,11; 2:33; 腓Philippians 2:9-11; 来Hebrews 1:3 ).

4. The Fall of Man 人的堕落
Man was created good and upright; for God said, “Let us make man in our own image, after our likeness.” However, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God (Genesis 1:26,27; 2:17; 3:6; Romans 5:12-19).

人被造时是良善且正直的；因为上帝说：“我们要照着我们的形象，按着我们的样式造人。”然而，人因自愿犯罪、违背上帝的命令而堕落，因此不仅承受了肉身的死亡，也经历了属灵的死亡，即与上帝隔绝（创1:26–27；2:17；3:6；罗 5:12–19）。

5. The Salvation of Man 人类的救赎
Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God. 人得蒙救赎的唯一盼望，就是借着上帝的儿子耶稣基督所流的宝血。

a. Conditions to Salvation 得救的条件
Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God, according to the hope of eternal life (Luke 24:47; John 3:3; Romans 10:13-15; Ephesians 2:8; Titus 2:11; 3:5-7).

救恩是借着向上帝悔改以及信靠主耶稣基督而领受的。人借着重生的洗和圣灵的更新，并因信靠恩典而称义，成为上帝的后嗣，按着永生的盼望承受产业（路 24:47；约 3:3；罗 10:13–15；弗2:8；多 2:11；3:5–7）。

b. Evidence of Salvation 得救的凭据
The inward evidence of salvation is the direct witness of the Spirit (Romans 8:16). The outward evidence to all men is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12).

得救的内在凭据是圣灵亲自的见证（罗 8:16）。对众人而言，得救的外在凭据则是过着公义和真正圣洁的生活（弗 4:24；多 2:12）。

6. The Ordinances of the Church 教会的圣礼

a. Baptism in Water 水洗礼
The ordinance of baptism by immersion is commanded by the Scriptures. All who repent and believe on Christ as Saviour and Lord are to be baptised. Thus they declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life (Matthew 28:19; Mark 16:16; Acts 10:47, 48; Romans 6:4).

圣经吩咐信徒接受浸入水中的洗礼。凡悔改并相信基督为救主和生命之主的人，都应当受洗。借此，他们向世人宣告：他们已经与基督同死，也已经与祂一同复活，从今以后要在新生命中行走（太 28:19；可 16:16；徒 10:47–48；罗 6:4）。

b. Holy Communion 圣餐
he Lord’s Supper, consisting of the elements –bread and the fruit of the vine– is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2 Peter 1:4), a memorial of his suffering and death (1 Corinthians 11:26) and a prophecy of His second coming (1 Corinthians 11:26), and is enjoined on all believers “until He comes!”

主的晚餐（圣餐）由饼和葡萄树的果实（葡萄汁）组成，是一个象征，表达我们与主耶稣基督的神圣生命有份（彼后 1:4）；也是对祂受苦与受死的纪念（林前 11:26），并预示祂的第二次降临（林前 11:26）。这是主所吩咐所有信徒遵守的圣礼，直到“祂再来！”

7. The Baptism in the Holy Spirit 圣灵的洗
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowal of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1-31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12-17; 10:44-46; 11:14-16; 15:7- 9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37-39, Acts 4:8), a deepened reverence for God (Acts 2:43, Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word and for the lost (Mark 16:20).

所有信徒都有权领受，并应当热切盼望、恳切寻求父神所应许的——圣灵与火的洗，这是按照我们的主耶稣基督所吩咐的。这也是早期基督教会中所有信徒的正常经历。圣灵的洗带来从上头而来的能力，使信徒能够更有能力地生活并服事主；同时也赐下各样属灵恩赐，并使信徒能够运用这些恩赐参与事奉工作（路24:49；徒 1:4、8；林前 12:1–31）。这项经历与重生得救的经历有所区别，并发生在重生之后（徒8:12–17；10:44–46；11:14–16；15:7–9）。

领受圣灵的洗会带来以下经历：圣灵充满并满溢（约 7:37–39；徒 4:8）。对上帝更深的敬畏（徒2:43；来 12:28）。更加专心奉献自己给上帝，并更坚定地委身于祂的工作（徒 2:42）。对基督、祂的话语以及失丧之人更加积极和深切的爱（可 16:20）。

8. The Initial Physical Evidence of the Baptism in the Holy Spirit

圣灵的洗最初的外在身体凭据：
The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4-10,28), but is different in purpose and use.

信徒接受圣灵的洗，有一个最初的外在身体凭据，就是按照圣灵所赐的口才，说出别种方言（徒 2:4）。在这种情况下所说的方言，从本质上来说，与方言的属灵恩赐相同（林前 12:4–10、28），但二者在目的和运用方式上有所不同。

9. Sanctification 成圣
Sanctification is an act of separation from that which is evil, and of dedication unto God (Romans 12:1,2; 1 Thessalonians 5:23; Hebrews 13:12). Scriptures teach a life of “holiness without which no man shall see the Lord” (Hebrews 12:14). By the power of the Holy Spirit we are able to obey the command: “Be holy, because I am holy” (1 Peter 1:15,16).

Sanctification is realised in the believer by recognising his identification with Christ in His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit (Romans 6:1-11,13; 8:1,2,13; Galatians 2:20; Philippians 2:12,13; 1 Peter 1:5).

成圣是指从邪恶的事物中分别出来，并献上自己归给上帝（罗 12:1–2；帖前 5:23；来 13:12）。圣经教导我们要过圣洁的生活，“非圣洁没有人能见主”（来 12:14）。靠着圣灵的能力，我们能够遵行主的命令：“你们要圣洁，因为我是圣洁的”（彼前 1:15–16）。成圣在信徒生命中得以实现，是借着认识到自己在基督的死与复活上与祂联合，并凭着信心每天持守并确认这一与基督联合的事实，同时不断将自己生命中的每一个层面和能力都降服在圣灵的掌管之下（罗 6:1–11、13；8:1–2、13；拉 2:20；腓 2:12–13；彼前 1:5）。

10. The Church and Its Mission 教会及其使命
The Church is the Body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her Great Commission. Each believer, born of the Spirit, is an integral part of the general assembly and church of the firstborn, which are written in heaven (Ephesians 1:22,23; 2:22; Hebrews 12:23).
Since God’s purpose concerning man is to seek and to save that which is lost, to be worshipped by man, and to build a body of believers in the image of His Son, the priority reason-for-being of the Assemblies of God as part of the Church is: 

教会是基督的身体，也是圣灵所居住的所在，并且蒙上帝设立各样的职分和安排，以完成祂所托付的大使命。每一位由圣灵所重生的信徒，都是那在天上有名的众圣徒大会和长子的教会不可或缺的一部分（弗1:22–23；2:22；来 12:23）。

a. To be an agency of God for evangelising the world 成为上帝向全世界传扬福音的器皿 (太Matthew 28:19, 20; 可Mark 16:15,16; 徒Acts 1:8).

b. To be a corporate body in which man may worship God成为一个属灵的团体，使人可以在其中敬拜上帝 ( 林前1 Corinthians12:13 ).

c. To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son 成为上帝旨意的管道，建立圣徒的身体，使他们在基督里不断成长，并逐渐被塑造成祂儿子的形象(林前1 Corinthians 12:28; 14:12; 拉Galatians 5:22-26; 弗Ephesians 4:11-16; 西Colossians 1:29).

The Assemblies of God exists expressly to give continuing emphasis to this reason for being in the New Testament apostolic pattern by teaching and encouraging believers to be baptised in the Holy Spirit. 神召会明确地致力于按照新约使徒教会的模式，持续强调教会存在的这一使命，即教导并鼓励信徒接受圣灵的洗。

This experience 这一经历:

d. Enables them to evangelise in the power of the Spirit with accompanying supernatural signs使信徒能够靠着圣灵的能力传扬福音，并伴随着超自然的神迹 (可Mark 16:15-20; 徒Acts 4:29- 31; 来Hebrews 2:3,4).

e. Adds a necessary dimension to worshipful relationship with God 在与上帝建立敬拜的关系上，带来不可或缺的属灵层面 (林前1 Corinthians 2:10-16; 林前1 Corinthians 12-14).

f. Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ 使信徒能够回应圣灵完全的工作，活出圣灵的果子，并运用各样的属灵恩赐和事奉职分，如同新约时代一样，从而建立基督的身体 (拉Galatians 5:22-26; 林前1 Corinthians 14:12; 弗Ephesians 4:11,12; 林前1 Corinthians 12:28; 西Colossians 1:29).

11. The Ministry事奉与圣职
A divinely called and scripturally ordained ministry has been provided by our Lord for the threefold purpose of leading the Church in我们的主已经设立了蒙上帝呼召、并按圣经所设立的事奉职分，其目的有三方面，就是带领教会：

a. Evangelisation of the world 向全世界传扬福音 (可Mark 16:15-20),

b. Worship of God 敬拜上帝 (约John 4:23,24)

c. Building a Body of saints being perfected in the image of His Son 建立圣徒的身体，使信徒不断成长，并逐渐被塑造成祂儿子的形象 (弗Ephesians 4:11-16).

12. Divine Healing 神圣医治
Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers (Isaiah 53:4, 5; Matthew 8:16,17; James 5:14-16).

神圣医治是福音不可分割的一部分。借着基督的赎罪，信徒得着脱离疾病和病痛的供应与应许；经历神的医治是所有信徒所享有的权利和福分（赛 53:4–5；太 8:16–17；雅 5:14–16）。

13. The Blessed Hope 有福的盼望
The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church (Romans 8:23; 1 Corinthians 15:51,52; 1 Thessalonians 4:16,17; Titus 2:13).

那些在基督里睡了的人（已经离世的信徒）将要复活，并且与那些在主再来时仍然活着、存留的信徒一同被提，在空中与主相遇。这就是教会即将实现且满有福分的盼望（罗 8:23；林前 15:51–52；帖前 4:16–17；多 2:13）。

14. The Millennial Reign of Christ 基督的千年统治
The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on earth for one thousand years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11-14; 20:1-6). This millennial reign will bring the salvation of national Israel (Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27) and the establishment of universal peace (Psalms 72:3-8; Isaiah 11:6-9; Micah 4:3,4).

基督的第二次降临包括圣徒被提，这就是我们所盼望的有福盼望；随后，基督将与祂的众圣徒一同有形有体地再来，并在地上作王一千年（撒 14:5；太 24:27、30；启 1:7；19:11–14；20:1–6）。这千年国度将带来以色列民族的救恩（结 37:21–22；番 3:19–20；罗 11:26–27），并建立普世的和平（诗72:3–8；赛 11:6–9；弥 4:3–4）。

15. The Final Judgement 最后的审判
There will be a final judgement in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to the everlasting punishment in the lake which burns with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43-48; Revelation 19:20; 20:11-15; 21:8).

将有最后的审判，届时那些已经死去的恶人将要复活，并按照他们所行的接受审判。凡名字没有记在生命册上的人，以及魔鬼和它的使者、兽和假先知，都将被扔在那烧着硫磺的火湖中，承受永远的刑罚；这就是第二次的死（太 25:46；可 9:43–48；启 19:20；20:11–15；21:8）。

16. The New Heaven and the New Earth 新天新地
“But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness” (2 Peter 3:13; Revelation 21, 22).

但我们照祂的应许，盼望新天新地，有义居在其中。”（彼后 3:13；启 21–22 章）