Permanent Redemption

Hebrews 9:12, “Christ entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing a permanent lasting redemption.” As a a permanent lasting punishment does not mean punishing forever but punishment which is final, even so permanent lasting redemption does not mean that Christ is and will be redeeming forever, but rather that by one death, Christ has obtained a redemption which is complete and final. Like a punishment which cannot be reversed, this redemption for the elect cannot be reversed.

This permanent redemption is not the payment of a price without a guarantee that those paid for will be freed from guilt and its consequence death. Biblical redemption secures freedom for each particular elect person so that when that specific person will be (or has been, OT) joined to Christ’s death, they are justified from sin and no longer under law or death.

The false gospel never talks about election, and so it cannot rightly talk about permanent redemption for the elect. It can only talk about redemption on the condition of faith. Some with the false gospel say you can have secure redemption because of your faith, and then lose your faith and then your redemption. Others with the false gospel say that faith is like getting a tattoo that cannot be removed, and that even if you lose your faith, you will still have your redemption.

All in the false gospel are agreed in profaning the redemptive death of Christ. All in the false gospel say that Christ died for every sinner, even those who add that Christ died with extra intent for the elect. All in the false gospel say that Christ is the mercy seat for every sinner. According to this common mercy, many die unjustified but none die without mercy.

The false gospel says that God would have and could have and did have mercy on all sinners, at least until they died. The evil and deceptive gospel says that Christ in His death showed mercy to every sinner, but that such mercy was not enough alone to save any sinner.

A warning to all sinners is not God’s mercy to all sinners. Hebrews 10 is not assuming that God has been merciful to all who are being warned. Many died under the Mosaic law without mercy. Even though the ceremonies of the Mosaic economy proclaimed gospel by the death of Christ and not by our doing, God was never merciful to anybody in the Mosaic covenant except those who were elect in Christ.

Paul’s kinsmen according to the flesh, “Israelites, to whom belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises, “ (Romans 9:4) did not receive mercy unless they were elect. We cannot talk about mercy without talking about election, because there is no mercy except for the elect.

Not all in the family are promised redemption from sin, because “it is not the children of the flesh who are the children of God.” (Romans 9:6) Christ’s covenant of blood which secures redemption, and this mercy is only for the elect.

There is no common “covenant” mercy, and then extra special mercy for the elect. “Though they were not yet born and had not done anything good or bad—in order that God’s purpose of election would CONTINUE, not because of their works but because of His call.” (Romans 9:11)

There is no grace for those who are not effectually called. The false gospel claims not to teach salvation by works, but it cannot avoid it because it will not teach calling and election. Some with the false gospel claim to teach both election and universal love, but where there is no election, there is never any love.

What kind of love is it that does not redeem? The gospel is not a conditional promise which warns that love will run out for those who don’t believe. The gospel is that, before they did good or bad, before they believed, the elect were already loved in Christ so that Christ died for them and not for others.

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21 Comments on “Permanent Redemption”

  1. markmcculley Says:

    If the two facts you present sinners are
    1. Christ died for all sinners, because all sinners killed Him
    and 2. nevertheless not all sinners will be justified

    then indeed you had better be looking to something else besides these two “facts” to find some assurance. You had better be saying-but I got the water. You had better be saying—but I am believing that Christ died for me but other people for whom Christ died are not believing that. You had better be saying—but when the clergy absolves me, I feel inside of me the presence of Christ and then I know that means that faith is present in me

  2. markmcculley Says:

    once regenerate, always regenerate, is important for the nature of regeneration
    once justified, never again condemned, is important for the nature of justification

    but the permanent nature of justification is a different question from
    these two—

    am I now justified?
    am I now permanently justified?

    if Christ bore my sins, why do I need to baptized (not with water) into Christ’s death?

    leave me out of it, leave assurance out of it

    if Christ bore the sins of an elect person, why does that elect person need to be
    baptized (not with water) into Christ’s death?

  3. markmcculley Says:

    1. why is the word baptism in Romans 6.

    2. If Christ did not merely make justification “possible” but actually brought in the righteousness for the elect, why are the elect still born under the wrath of God? why weren’t the elect all justified actually as soon as Christ died, even before Christ was resurrected?

    The context here is the “eternal justification” question—Calvinists who claimed that we were “actually saved” in the decree or at the cross.

    if Christ died while bearing the sins, why do the elect need to be imputed with Christ’s righteousness.

    Christ’s righteousness is not something different from Christ’s death, so that leaves the question–why is God’s imputation necessary.

    we must divide the assurance question from the “what is the gospel” question

    it’s one thing to say that the elect will one day have a justification which cannot be reversed, to say that the elect receive the righteousness by imputation (Romans 5:11, 17) before they receive it by faith

    it’s another different thing to say that I am elect, that I believe the gospel, that I am justified

  4. markmcculley Says:

    biblical examples of this use of aionios include:
    the permanent sin which can never be forgiven (Mark 3:29).
    the permanent weight of glory compared with our slight momentary affliction (2 Corinthians 4:17; 1 Peter 5:10).
    the permanent things that are unseen compared to the transient things that are seen (2 Corinthians 4:18).
    the permanent house (body) in the heavens compared to our present temporary tent (body) (2 Corinthians 5:1).
    the permanent destruction the lost will face at Christ’s return (2 Thessalonians 1:9).
    the permanent comfort and good hope we have through God’s grace (2 Thessalonians 2:16).
    The permanent judgment that will take place after the resurrection of the dead (Hebrews 6:2).
    The permanent redemption secured by Christ’s sacrifice in the heavenly sanctuary (Hebrews 9:12).

    http://www.afterlife.co.nz/2013/theology/aionios-meaning/

  5. markmcculley Says:

    http://www.baylor.edu/content/services/document.php/219019.pdf

    in the first approach (incarnate in order to die) Christ does not offer salvation to all the dead, as if God’s covenant had been revised and now everyone had a second chance at salvation. Rather, Christ proclaims salvation only to the righteous dead, including figures like David, Samuel, the prophets, and John the Baptist.

    This means that Christ’s descent vindicates rather than revises God’s promises, and it takes place as the first movement of his Easter triumph. For most the church fathers, this indicated that the physicality of Christ’s death was the very point of his saving work. Christ came to save human beings, and humans are not disembodied souls. Christ saved us by embracing the physical death that comes as a consequence of our sin (Genesis 2:17). This embrace of death was the entire point of the incarnation: Christ took a physical body upon himself precisely so that he could die in it as God.

    In the second approach, Calvin affirms that Jesus Christ “descended into hell,” but he rejects the claim that Christ literally descended to the realm of the dead to preach to the saints. Such an idea, he says, “is nothing but a story” containing “childish” elements with no basis in the biblical narrative. , 2.16.9

    According to Calvin, Christ could not have descended into hell to proclaim salvation to the righteous dead because there are no righteous dead: This means, Calvin says, that Peter’s claim that Christ “made a proclamation to the spirits in prison” (1 Peter 3:19) should not be interpreted literally.

    mark: I think this means that Calvin thinks none of the justified are ever really dead. But it also means that Calvin discounts the significance of “only the physical death” of Christ.

    • markmcculley Says:

      Calvin argues that the first death IS the first resurrection of Revelation 20:6.

      Calvin—“Christ did not pour out his soul unto death. Did Christ die when He was working for your salvation? Not thus does He say of Himself, “As the Father hath life in himself, so hath he given the Son to have life in himself.” (John V. 26.) How could He who has life in Himself lose it?…. If He can die, our death is certain.” Tracts Relating to the Reformation, p 436

      The body which decays, weighs down the soul, and confining it within an earthly habitation, greatly limits its perceptions. If the body is the prison of the soul, if the earthly habitation is a kind of fetters, what is the state of the soul when set free from this prison, when loosed from these fetters? Is it not restored to itself, and as it were made complete, so that we may truly say, that all for which it gains is so much lost to the body? . . . For then the soul, having shaken off all kinds of pollution, is truly spiritual, so that it consents to the will of God, and is no longer subjected to the tyranny of the flesh; thus dwelling in tranquility, with all its thoughts fixed on God.

      Tracts Relating to The Reformation, p 443

  6. markmcculley Says:

    n the Old Testament the old covenant of the law is referred to as the “everlasting covenant” (Lev.24:8) implying that it was to endure for eternity. Yet the New Testament records that the first covenant was “done away” and “abolished” 2Cor.3:11,13. God “has made the first old” Heb.8:13. Either God is confused, or else translators have rendered the text inaccurately. Since the former cannot be true, it is incumbent upon us to search out the exact meanings of words and to find the answers to such discrepancies.

    The Aaronic priesthood is spoken of as “an everlasting priesthood” Ex. 40:15. If “everlasting” means “eternal,” then the direct descendants of Aaron and only they, would be allowed to function as priests, and this for all time. Yet Heb.7:14-18 declares an end to the Aaronic priesthood and a new priesthood after the order of Melchizedek. Peter describes the church as “a spiritual house, an holy priesthood” (1Ptr.2:5), a statement which John confirms when he writes that by Jesus’ blood the church has been cleansed from sin and made “kings and priests unto God” Rev.1:6. Thus in the above Exodus reference, “ever-lasting” cannot possibly mean “everlasting.”

    The children of Israel were to “observe the Sabbath throughout their generations, for a perpetual covenant” Ex.31:16. Yet Paul states there remains “another day” of Sabbath rest for people of God” Heb.4:8,9. Though translators may have used the word “perpetual,” the Holy Spirit disproves this choice of words, exposing it as incorrect.

    The misuse of words expressing “unlimited duration” when specific time periods were intended is most obvious in the following cases. Jonah was not in the fish’s belly “forever” Jon.2:6. A bondslave could not possibly serve his master “forever” Ex.21:6. God did not dwell in Solomon’s temple “forever” 1Kg.8:13. http://www.auburn.edu/~allenkc/eternityexplained.html

  7. markmcculley Says:

    Israel of God, p 76—“The betters build on each other—a better priesthood, a better law to go along with this priesthood, and a better covenant that embraces both the better priesthood and the better law.”
    Hebrews 7:24 but he holds his priesthood permanently, because he lives forever.
    Palmer Robertson–“the person concerning whom God swears in Psalm 110 is an individual. This priesthood could be fulfilled by only one person. ‘Permanently’ has been interpreted to mean either perpetual or non-transferable. Because Christ holds his office perpetually, it cannot be transferred to somebody else.”

  8. markmcculley Says:

    mortal means not permanent
    but for Christians
    being impermanent is impermanent
    but our present mortality
    is not unimportant
    the age, what is passing away
    we will not forget
    even after that day
    our previous mortality

  9. markmcculley Says:

    so you are a “reconciliationist”?–the non-elect say uncle and stop sinning
    You deny that “sin will keep up with God”.
    But teach that the punishment of sin will keep up with God

    the “I will repay” is always in future tense, never past or finished—as “I have repaid”??

    by way of analogy, does “eternal redemption” mean that God will be continuing to redeem?

    D A Carson (Gagging of God) argues for the justice of torture by sin never ending

    http://thoughtstheological.com/do-the-residents-of-hell-continue-sinning-endlessly/

    http://www.biblicalstudies.org.uk/pdf/eq/2007-1_035.pdf

    http://www.churchsociety.org/churchman/documents/Cman_119_3_Saville.pdf

    Does God’s “infinite wrath” mean that finite sinners will need to go on sinning forever?
    Must Satan keep sinning forever in order for God to display all of God’s “infinite” glory?
    when God said in Romans 12, I will repay, does that mean that God will never be done displaying God’s wrath?
    will there be no “closure”?
    will justice against the non-elect ever be obtained?
    or will sin always keep up with God?
    more sin, more wrath, more sin, and sword brings sword, is this what God planned?
    Why didn’t God display His wrath before God created the world?
    Is the creation a display of God’s wrath?
    Was the creation a means for displaying God’s wrath?

  10. markmcculley Says:

    Romans 4: 23 Now “righteousness was imputed to him” was not written for Abraham alone, 24 but also for us. Righteousness WILL BE IMPUTED TO US WHO BELIEVE in Him who raised Jesus our Lord from the dead. 25 The Lord was delivered up because of our trespasses and raised because of our justification.

    Henry Mahan—“When did this righteousness Christ brought in come to you? You don’t have this righteousness imputed to you before you believe the God of the gospel.”

    mark mcculley–There is a difference between the righteousness of Christ’s death, its imputation, and the justification which follows imputation.

    The righteousness of the death is the value God puts on the death. When that righteousness is legally shared with an elect person, that elect person passes from death to life and is justified. There are no justified persons who do not yet believe the gospel. This does NOT make faith in the gospel to be an “instrumental cause” of God’s imputation.

    There is a difference between sin and the guilt of sin and the corruption of sin. The guilt of sin counted against a person causes a person to come under condemnation and the result of that is death.

    John 5: 24 “I assure you: Anyone who hears My word and BELIEVES Him who sent Me HAS the lasting life of the age to come and will NOT COME UNDER THE JUDGMENT but HAS passed from death to life.

  11. markmcculley Says:

    Christ’s incarnation is permanent. Donald Macleod’s The Person of Christ teaches about the continuing incarnation of Christ—-The body is not just a memory for the risen Christ. He still has a body: a body which, by definition, is material and which stands in direct organic succession to the one he had in the days of his humiliation. (163)

    In his very helpful Jesus Ascended, Gerrit Scott Dawson writes—If Jesus dropped the hypostatic union with humanity, then he dropped us, and we are left forsaken on this side of the great divide, unable to fulfill our purpose, find forgiveness and restored communion, or enact our mission. A Nicene, historically orthodox view of the ascension safeguards our understanding of Christ’s continuing incarnation.

    The apostle John insists that the flesh of Jesus and the person of the preexistent Christ are inseparable after the incarnation. 1 John 4:2: “By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God.” Notice it does not say “came in the flesh,” as though that union with flesh and bones happened for a while and then stopped. He says, “has come in the flesh.” (146) http://www.desiringgod.org/blog/posts/jesus-humanity-now

  12. markmcculley Says:

    https://stanmurrell.files.wordpress.com/2013/10/a-price-for-a-people-particular-redemption.pdf

    Tom Wells–Redemption: A Family Matter
    There is another facet of redemption: it was often a family matter. Under the Old Testament economy, most of the time the redeemer was a family member. The family member often felt an
    obligation to do something in a given situation to deliver his kinsman from bondage. The book of Ruth teaches this truth in a touching narrative.
    The historical narrative lies in the period of the Judges (Judges 1:1), in the 12th century BC, at the close of a great famine in the land of Israel. (Judges 6:3-6) Elimelech, a native of Bethlehem,
    had, with his wife Naomi and two sons, taken refuge in Moab (a nearby country) from a famine.
    There, after an interval of time, Elimelech died (Ruth 1:3), and his two sons, having married women of Moab, also died, within a ten year period. Their wives, Orpah and Ruth, were left
    widows (Ruth 1:5). When Naomi decided to return to Palestine, her two daughters-in-law accompanied her on her way (Ruth 1:7). Orpah, however, turned back and only Ruth remained with Naomi, journeying with her to Bethlehem, where they arrived in the beginning of barley harvest (Ruth 1:22).
    At Bethlehem, Ruth found work gleaning in the fields during the harvest season. Because of her willingness to work, and because of her great personal integrity, Ruth was soon noticed by Boaz,
    the owner of the field, who happened to be a near kinsman of her father-in-law, Elimelech. Boaz gave the lovely lady from Moab permission to glean as long as the harvest continued. Boaz
    also told Ruth that he had heard of her faithfulness and devotion toward her mother-in-law.
    Going on his way, Boaz directed the reapers to make intentional provision for Ruth, by dropping in her way grain from their bundles (Ruth 2:15 f). In this manner Ruth was able to return to Naomi in the evening with a whole ephah of barley (Ruth 2:17). In answer to many questions by Naomi, Ruth explained that her success in gleaning was due to the good will of Boaz, and the orders that he had given.
    The next day Ruth returned to the fields where she remained to glean with other young women throughout the barley and wheat harvest, making her home with her mother-in-law (Ruth 2:23).
    Throughout this period of time, Naomi was anxious for the remarriage of Ruth for several reasons not the least of, which was the fact that the barley harvest was coming to an end. It would be good if Ruth had a husband to provide for her. Then there was the matter of the land. In the providence of the Lord, Naomi stilled owned a piece of land, which she could sell in order to raise money to live. And that is what Naomi decided to do. But whom should the land be sold to?
    Naomi was free to sell the land to any man in Israel. However, it made sense to offer it to a relative, and Boaz was relative.
    One day, Naomi sent Ruth to Boaz to remind him of his legal duty as near kinsman of her late husband Elimelech (Ruth 3:1 f). According to the Law of Moses, he should purchase the plot of land, which Naomi owned if he could. Boaz acknowledged his legal duty and promised to buy the land. He also offered to take Ruth in marriage. But first, a closer kinsman had to be given the
    same opportunity to fulfill the legal duties for he was of nearer relationship than Boaz. (Ruth 3:8- 13) Though the situation suddenly became stressful because Ruth preferred Boaz to all others, Naomi was confident that Boaz would fulfill his promise, and advised Ruth to wait in patience.
    Boaz wasted no time. He adopted the customary and legal measures to obtain a decision. He summoned the near kinsman before ten elders at the gate of the city, related to him the
    circumstances of Naomi’s return—with her desire that Ruth should be married and settled with her father-in-laws land as her marriage-portion, and called upon him to declare his intentions.
    The nearer kinsman, whose name and degree of relationship are not stated, declared his inability to undertake the new dependency of a wife and more land. In legal language he resigned his rights to Boaz according to ancient custom in Israel (Ruth 4:6 ff).

  13. markmcculley Says:

    https://www.the-highway.com/2Pet2.1.html

    he Greek words in the Bible from which the English translators get the word “redeem” (purchase, buy), when used in a salvation (soteriological) context, always (with II Peter 2:1 being the only contended exception) mean deliverance from sin by blood; that is, by the payment of a ransom, which is the “precious blood of Christ” (I Pet. 1:19). For example, the Greek word lutrõõ (redeem), in its related verb and noun forms—both simple (lutron) and compound (antilutron and apolutrõsis), is used some eighteen times in the New Testament. Fifteen times it is used in a salvation context and reflects the substitutionary nature of Christ’s sacrificial offering as a high priest. The price is His blood and the result is deliverance from sin. Three times it is used in a non-salvation context to refer to temporal (physical) deliverance from danger or oppression. In this observation the Calvinistic universalists agree with the historic Calvinists. It is in the word agorazõ (usually translated “bought”) that support is claimed for universal redemption. The prefixed form of agorazõ, exagorazõ (also translated “redeem”) is admitted by both four- and five-point Calvinists to be a term restricted to the elect of God (see Gal. 3:13;4:5). Therefore, the issue on the terms for redemption centers upon the word “to buy” (agorazõ).

    The Greek Word for “bought”(Agorazõ)

    The uncompounded verb form “to buy” (agorazõ) is used thirty times in the New Testament. It is used twenty-four times in an obvious non-redemptive context, both literally and metaphorically, with all but two of the twenty-four occurrences referring to such things as a monetary purchase of a field (Matt. 13:44) or food (John 6:5). In addition, it is used five times in a salvation context where the purchase price (i.e., price, blood, lamb) is either stated in the verse or made explicit in the immediate context. In each of these references the context clearly restricts it to believers (see I Cor. 6:20; 7:23; Rev. 5:9; 14:3-4).

    The word “Lord (despotes) is assumed to refer to Christ as mediator. Yet it has already been demonstrated that despotes in II Peter 2:1 refers to Christ as sovereign Lord. This means that He-has absolute power and authority over all His creation including the false teachers because He is their creator. Second, agorazõ is interpreted redemptively to teach a substitutionary payment by the blood of Christ. And since the false teachers are said to be “bought,” agorazõ is assumed to include all the non-elect of all ages. But agorazõ is never used in a salvation context without a ransom price being mentioned. And a ransom price is not stated or inferred in the verse or in the context. Third, because of their theological inconsistency, the universal redemptionists do not attempt to explain how II Peter 2:1 can teach that Christ died a substitutionary death for the false teachers, who in verse 12 of the same chapter are described “as natural brute beasts, made to be taken and destroyed” even as they “were before of old ordained to this condemnation” (Jude 4). An explanation of this dilemma is ignored because the universal redemptionist’s position presupposes that Christ died for the false teachers. Because of their inconsistency, those who hold to the spiritual redemption view are logically saying, in effect, that: “The Lord, by imparting a knowledge of the gospel and working a professed acknowledgement of it and subjection unto it, separated and delivered from the world certain ones that professed to be saints outwardly, who in reality were wolves and hypocrites ordained to condemnation. Therefore, Christ shed His blood for the redemption and salvation of all the reprobates and damned persons in the world who have lived or will live.” Does this make any sense? Does the Bible teach this?

  14. markmcculley Says:

    Genesis 3: 15 Then the Lord God said
    I will put hostility between you and the woman,
    and between your seed and her seed.
    He will strike your head,
    and you will strike his heel.

    Job 19: 25
    My living Redeemer will stand on the dust at last.
    26 Even after my skin has been destroyed,
    yet I will see God in[l] my flesh.
    27 I will see Him myself;
    my eyes will look at Him, and not as a stranger.
    My heart longs within me

    Luke 21:28 –Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.”

    Romans 8:23– “And not only they, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for . . . the redemption of our body.”

    Ephesians 4:30– “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

    https://cornbreadandbourbon.wordpress.com/2014/01/06/what-is-wrong-with-lutheranism/

  15. markmcculley Says:

    I Corinthians 3: 7 Now if the ministry of death, in letters on stone tablets, came in glory so that the people of Israel could not gaze at the face of Moses because of the glory, a glory now set aside, 8 how much more will the ministry of the Holy Spirit come in glory? 9 For if there was glory in the ministry of condemnation, much more does the ministry of justification abound in glory! 10 Indeed, what ONCE HAD glory has lost its glory because of the greater glory. 11 if what was SET ASIDE came through glory, much more has the PERMANENT come in glory!

    even if you both believe and do (because you believe), even if “choose life”, there is no life in the law of Moses, or in the law of Christ. Our Hope is only in the death and resurrection of Jesus.

    John 7:19“Did not Moses give you the law? Yet none of you keeps the law.

    Acts 13: 36 For David, after he had served the purpose of God in his own generation, died, was laid beside his ancestors, and experienced corruption 37 but Jesus who God raised up experienced no corruption. 38 Let it be known to you therefore, my brothers, that through this man Jesus forgiveness of sins is proclaimed to you; 39 by this Jesus each and every person who believes is set free from all those sins from which you could not be freed by the law of Moses.

    Hebrews 6:1– “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God”

    Hebrews 9:14–”How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

    I

  16. markmcculley Says:

    II Corinthians 5: 4 Indeed, we groan while we are in this tent, burdened as we are, because we do not want to be unclothed but clothed, in order that mortality be swallowed up by life. 5 And the One who prepared us for this very purpose is God, who gave us the Holy Spirit as a down payment.

    II Corinthians 2: 20 For every one of God’s promises is “Yes” in Him. Therefore, the “Amen” is also spoken through Him by us for God’s glory. 21 Now it is God who strengthens us, with you, in Christ and has anointed us. 22 God has also sealed us and given us the Holy Spirit Spirit as a down payment in our hearts.

    Ephesians 1: 13 When you heard the message of truth, the gospel of your salvation, and when you believed in Him, you were also sealed with the promised Holy Spirit. 14 The Holy Spirit is the down payment of our inheritance, for the redemption of the possession, to the praise of His glory.

    Ephesians 4:30– “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

    Christ is not paying in “installments” for our redemption. Christ Died Once for all Time. It’s the benefits of redemption which are coming to the elect in “installments”.

    Romans 8:10–although the body is dead because of sin, the Holy Spirit is life because of righteousness…he who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

    Job 19: 25
    My living Redeemer will stand on the dust at last.
    26 Even after my skin has been destroyed,
    yet I will see God in[l] my flesh.
    27 I will see Him myself;
    my eyes will look at Him, and not as a stranger.
    My heart longs within me

    Luke 21:28 –Now when these things begin to happen, look up and lift up your heads, because your redemption draws near.”

    Romans 8:23– “And not only they, but we also who have the first-fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for . . . the redemption of our body.”

  17. markmcculley Says:

    Hebrews 5: 8 God’s Son learned obedience through what He suffered. 9 After He was perfected, Christ became the source of permanent salvation for all who obey Him

    Hebrews 6:2 not laying again the foundation of repentance from dead works, faith in God… the resurrection of the dead, and permanent judgment.

    Hebrews 9:12, “Christ entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing a permanent redemption

    Isaiah 24:5 The earth is polluted by its inhabitants,
    for they have transgressed teachings,
    overstepped decrees,
    and broken the everlasting covenant.

    Genesis 9: 16 The rainbow will be in the clouds, and I will look at it and remember the everlasting covenant between God and all the living creatures on earth.” 17 God said to Noah, “This is the sign of the covenant that I have confirmed between Me and every creature on earth.”

    Genesis 17: 13 A slave born in your house, as well as one purchased with money, must be circumcised. My covenant will be marked in your flesh as an everlasting covenant. 14 If any male is not circumcised in the flesh of his foreskin, that man will be cut off from his people; he has broken My covenant.

    Revelation 14:6 Then I saw another angel flying high overhead, having the everlasting gospel to announce to the inhabitants of the earth—to every nation, tribe, language, and people. 7 He spoke with a loud voice: “Fear God and give Him glory, because the hour of His judgment has come. Worship the Maker of heaven and earth, the sea and springs of water.”


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