This week we’ll continue with chapter 6 in Isaiah Decoded – God’s Sons/Servants, Proxy Deliverers. Last week we reviewed the roles and responsibilities of those who ascend to God’s Sons/Daughters who reach the full stature of the Son of God. This week we’ll close this section by consider God’s Sons/Servants as proxy saviors/deliverers. The scriptures identify three men who qualified as proxy deliverers who won favor with God and through their righteousness God protected others. Of course, Yeshua(Yehovah) is our ultimate model of proxy salvation. This week we’ll review different aspects of proxy salvation that Dr. Gileadi sets out in chapter 6.
Last week, we introduced the concept of reaching the full stature of the Son of God and looked at becoming Davidic Kings and Queens, and High Priests. This week we’ll consider the last primary role of God’s Sons/Servants as Proxy Deliverers/Saviors.
Proxy Salvation Defined
Here is Dr. Gileadi’s definition of proxy salvation that we find on page 188.
“A proxy’s function is to stand in for someone else, as in a legal proceeding, or in a contract between two parties. Following the model of King David (who, in turn, follows the pattern of ancient Near Eastern vassal kings), God’s servant stands in for God’s people, contracting with Jehovah in a legal agreement, to purchase their protection against the threat to their lives …. In effect, through his individual covenant with [God], [God’s Sons/]servant ransoms God’s people from the mortal danger threatening them.” – P. 188
The three examples we see in the scriptures where mortal men had won favor with God and functioned as proxy deliverers included Noah, Abraham, and Hezekiah. Actually, Dr. Gileadi sees Hezekiah as Isaiah’s model of proxy salvation for those who function as proxy deliverers on the Son/Servant level.
Noah, a perfect man, functioned as a deliverer for his family whom God saved from the Flood.
Abraham, a perfect man, functioned as a deliverer for Lot when God sent angels to warn Lot of the destruction of Sodom.
Hezekiah, a perfect man, functioned as a deliverer for Israel when God saved Israel from the Assyrian siege of Jerusalem.
Another example of proxy salvation includes Moses who offered his life in exchange for not destroying Israel when Israel sinned with the golden calf.
Sons/Servants Secure Divine Protection
Here are the important statements that Dr. Gileadi makes in connection with God’s Son/Servants who qualify for divine physical protection.
“The role of “deliverer” that God’s sons/servants assume similarly has a basis in the covenant Israel’s God makes with individuals and resembles the role of ancient Near Eastern vassal kings.” “Jehovah’s individual covenant with David, called the Davidic Covenant, parallels the covenants ancient Near Eastern emperors made with their vassals.” – P. 185
“… a conditional clause in these covenants states that the emperor [God] undertakes to protect not only the vassal king [God’s Son/Servant] but also the people of the vassal, provided the vassal is loyal to the emperor. Under that arrangement, the people’s protection depends on whether the current ruler keeps the terms of his covenant with the emperor. So long as the vassal king is loyal to him, the emperor protects them. But when he is disloyal, the emperor does not. In that sense, the king (the emperor’s vassal) serves as a “deliverer” to his people. The people rely on him for their protection because of his individual covenant with the emperor. When that covenant breaks down, the emperor cannot protect them.” – P. 185, 186
“Just so, according to the terms of God’s covenant with King David, the servant answers for his people’s loyalties to God in order to secure their protection from a mortal threat.” – P. 187, 188
God’s Sons/Servant's Model of Proxy Salvation
One thing that Dr. Gileadi sees in his analysis of Isaiah is that Isaiah uses the example of King Hezekiah and the Assyrian siege of Jerusalem as a model of proxy salvation for those who are God’s Sons/Servants. He details this at https://www.isaiahexplained.com/resources/isaiahs-seven-spiritual-levels-of-humanity/.
“Ascending from the Zion/Jerusalem category are valiant souls who sanctify their lives by emulating Israel’s Savior-God and assimilating his attributes and perfections. Entering into individual compacts with him under the terms of the Davidic Covenant, they act as proxy saviors of others in the pattern of King Hezekiah at Assyria’s siege of Jerusalem.”
“When a large Assyrian army surrounds Jerusalem—where a remnant of God’s people loyal to King Hezekiah has taken refuge—the king appeals to Jehovah his God for his people’s protection: “And Hezekiah prayed to Jehovah and said, ‘O Jehovah of Hosts, God of Israel, who sits enthroned between the cherubim, you alone are God over all the kingdoms of the earth. It is you who made the heavens and the earth. O Jehovah, give ear and hear; O Jehovah, open your eyes and see. Listen to all the words Sennacherib has sent to mock the living God. O Jehovah, the kings of Assyria have indeed destroyed all peoples and their lands, committing their gods to the fire. For they were no gods, but mere works of men’s hands, of wood and of stone, and so they could destroy them. But now, O Jehovah our God, deliver us out of his hand, that all kingdoms on earth may know that you alone are Jehovah’” (Isaiah 37:15–20).”
“At the onset of trouble—when Assyria was making inroads into the Promised Land—Hezekiah had renewed his people’s covenant relationship with their God, saying: “The wrath of Jehovah has been upon Judah and Jerusalem. He has delivered them to atrocities, desolation, and derision, as you see with your own eyes. Our fathers have fallen by the sword, and our sons, daughters, and wives are taken captive because of it. Now it is in my heart to make a covenant with Jehovah the God of Israel that his fierce wrath may turn from us. My sons, be not now remiss, for Jehovah has chosen you to stand before him to serve him”(2Chronicles29:8–11).”
“In a classic example of what is called the “Birthpangs of the Messiah,” a repentant remnant of God’s people under a mortal threat from enemies looks to their king—their Messiah (masiah, literally “anointed one”)—for deliverance, while their king looks to his God: “This is a woeful day, a day of reproof and disgrace. Children have reached the point of birth, but there is no strength to deliver them” (Isaiah 37:3). As his people’s king and protector under the terms of the Davidic Covenant, Hezekiah’s responsibility is to intercede with Israel’s God on their behalf. For his intercession to be effectual, however, his loyalty must be impeccable: “I beseech you to remember, O Jehovah, how I have walked before you faithfully and with full purpose of heart and have done what is good in your eyes” (Isaiah 38:3).”
“On the model of ancient Near Eastern emperor–vassal covenants, the king is answerable for his people’s disloyalties to their God if he is to obtain his people’s physical protection. In that case, there could be a heavy price to pay: “In those days Hezekiah became gravely ill. And the prophet Isaiah the son of Amoz came to him and said, ‘Thus says Jehovah: “Put your house in order. You will die; you will not recover” (Isaiah38:1).”
“In recounting the event of his personal mortal threat from that illness, Hezekiah later writes: “I said, ‘In the prime of life must I depart through Sheol’s gates, deprived of the balance of my years?’ I thought, ‘I shall not see Jehovah in the land of the living; I shall not now behold Man among those dwelling in mortality. My tabernacle is being uprooted, carried away from me like a shepherd’s tent. My life is cut off like woven fabric; he is severing me from the loom. Can I contain myself until morning, while like a lion he racks my whole frame? [Surely,] as night has followed day, you are bringing on my end! Like a mounting lark I twitter, like a dove I murmur. My eyes are drawn looking heavenward; I am utterly sleepless from bitterness of soul. O Jehovah, I am in straits; be my surety!” (Isaiah 38:10–14).”
“Lending substance to his intercession with Jehovah, the king’s suffering satisfies the requirements of justice for his people’s disloyalties to their God and Jehovah accepts the king’s petition: “Thus says Jehovah, the God of your father David: ‘I have heard your prayer and seen your tears. I will add fifteen years to your life. And I will deliver you and this city out of the hand of the king of Assyria; I will protect this city’” (Isaiah 38:5–6). In other words, after king and people pass his test of their loyalties, Jehovah delivers the people and their proxy savior from their respective mortal threats. He sends his angel, who slays the besieging Assyrian army in one night (Isaiah 37:36).”
– Gileadi, https://www.isaiahexplained.com/resources/isaiahs-seven-spiritual-levels-of-humanity/
“In Isaiah’s endtime scenario, God’s sons/servants assume this “deliverer” role in seeking God’s protection of those in mortal danger. They do this wherever they minister, at home or abroad. While they follow the example of God’s servant, the servant follows the example of Jehovah himself. Isaiah defines the deliverer’s role when describing God’s servant: “Because of his knowledge, and by bearing their iniquities, my servant, the righteous one, will justify many.” (Isaiah 53:11.) God’s ideal vassal, acting as a model for other vassals, “justifies” or “vindicates” many of God’s people. As a result, instead of perishing in Babylon, God’s people come out from among the wicked in a new exodus to Zion.” – P. 186
“While the servant fulfills his mission on the seraph level, obtaining God’s intervention in the affairs of his people, God’s sons/servants secure divine protection on their own level on behalf of those to whom they minister.” – P. 187
“The servant’s “righteousness,” therefore, consists of his willingness, under the terms of God’s covenant, to answer for his people’s loyalties to God in order to obtain his protection against the king of Assyria/Babylon. This is the essence of living God’s higher law. The servant “knows” that this is a reason why such a covenant exists; the individual covenant God makes with him is calculated to work exactly this way. He further knows that it is his role to seek God’s protection or the archtyrant will destroy them. On this same model, all sons/servants of God “know” the terms of God’s individual covenant with them that legitimizes their role as deliverers and saviors of those to whom they minister.” – P. 188, 189
Proxy Salvation Occurs on the Three Highest Levels
The next concept that Dr. Gileadi presents is that proxy salvation occurs on three increasing degrees, which corresponds with God’s Sons/Servants, God’s Seraphim/Angels, and with God Himself.
“In Isaiah’s covenant theology, such proxy salvation occurs on the three highest levels of the ladder, depending on the kind of “salvation.” In answering for his people’s loyalties to God, a righteous proxy may fulfill the law of justice on their behalf. But the degree of salvation determines what price must be paid and on what level. Is salvation limited to delivering people physically from mortal danger? Does it additionally entail overpowering the forces of chaos, dispossessing people in the Babylon and Perdition categories? Does it involve reversing all covenant curses, including deliverance from mortality to immortality? The nature of the “salvation” dictates who can pay the price.” – P. 189
As we saw, God’s Sons/Servants secures physical protection for Jacob/Israel during Endtime events who have renewed the covenant but as yet have not yet become Zion/Jerusalem. God’s Sons/Servants answer for the people’s disloyalties bearing their sins. However, Jacob/Israel must overcome sin to ascend to Zion/Jerusalem during Endtime events to pass into the Millennium.
“God’s sons/servants, meanwhile, obtain “deliverance” from mortal danger for many of God’s people.” – P. 192
“Thus, even if some of Jacob/Israel initially experience proxy deliverance (because a righteous vassal, by bearing their sins, intercedes with God on their behalf), that is still no guarantee they will survive into the Millennium. The Israelites whom Moses released from bondage in Egypt likewise had no guarantee they would enter the Promised Land. After experiencing proxy deliverance from Egypt when they slew the Passover Lamb, all who kept sinning perished in the wilderness. Just as will happen at the end of the world, their time of probation ran out. Because God is just as well as merciful, he ultimately holds people responsible for themselves. No one can cast his or her burden forever on another.” – P. 190
When we look at those who are God’s Seraphim/Angels, they additionally bear Zion/Jerusalem’s iniquities; overcome all the forces of evil; and are a people prepared to receive an inheritance from God.
“God’s [Seraphim/Angels] servant fulfills the role of Moses in various new versions of ancient events: release from bondage, exodus out of Babylon, victory over enemies, and “disinheritance” of the powers of chaos. (Isaiah 41:2, 25; 42:1, 7; 45:1, 13; 49:5–12; 51:9– 11.)” – P. 192
Our last type of proxy salvation occurs when God Himself reverses all covenant curses, provides an everlasting inheritance and delivers His people from physical and spiritual death forever.
“On the other hand, God renews his covenant with those who repent and return, and they receive a millennial “inheritance”: “You will spread abroad to the right hand and to the left; your offspring will dispossess the nations and resettle the desolate cities. . . . For he who espouses you is your Maker, whose name is Jehovah of Hosts; he who redeems you is the Holy One of Israel, who is called the God of all the earth. Jehovah calls you back as a spouse forsaken and forlorn, a wife married in youth only to be rejected, says your God. . . . In a fleeting surge of anger I hid my face from you, but with everlasting charity I will have compassion on you, says Jehovah who redeems you (Isaiah 54:3, 5–6, 8.) ” – P. 196
God’s Daughters in the Savior Role
Here are Dr. Gileadi’s comments on women in the savior role.
“In matriarchy, the savior role assumes a different but complementary form. In a literal sense, a woman pays with her blood to renew her fertility, to nourish her children during pregnancy, and to give them birth into the world. She sacrifices herself on behalf of her children in nursing and nurturing them through childhood. However, these things are also an allegory of a larger, spiritual role. As a spouse to her husband, a woman may function as “mother” and “mistress” to many children—her own and others whom she gathers under her wings. By God’s heavenly design, she is the complement of her husband. He begets, and she gives birth— physically and spiritually—thereby assisting others to ascend. Isaiah describes those who reach the son/servant level as “foster fathers” and “nursing mothers” who minister to lower levels. They function as kings and queens, first in a spiritual sense—by ministering salvation to God’s people—and second in a political sense, during the Millennium.” – P. 203
So what is the message we should see here? I think the first message we should see is what do we look for in an Endtime deliverer so that we are not deceived and receive God's protection. And the second message is what do we need to do be more like God and to be qualified to be saviors ourselves.
Next week we'll look at the final stage of becoming God's Sons/Daughters as we consider what it takes to see God Himself. I have moved more of chapter 6 to this last stage. What we will see are many elements similar to what we saw when Zion/Jerusalem were Born of God, but now as God's Sons/Daughters these elements reach higher standard.