God’s Sons/Daughters, Davidic Kings and Queens, and the Messianic Dynasty of God, the Son – Chapter 6, Part 3
This week we’ll continue with chapter 6 in Isaiah Decoded – God’s Sons/Servants, Proxy Deliverers. Last week we reviewed the qualifications of those who ascend to God’s Sons/Daughters. This week we’ll look at the various roles that these Sons and Daughters fulfill as they reach the full stature of the Son of God and function as saviors to the House of Israel. Dr. Gileadi spends the bulk of chapter 6 discussing various aspects of proxy salvation as it relates to God’s Sons and Daughters. This week we’re going to expand chapter 6 and discuss the roles of Davidic Kings and Queens under the Davidic Covenant, the High Priest after the Order of Melchizedek and then, next week we’ll cover Proxy Salvation.
God Sons/Daughters and being Recreated
Last week we introduced the process to become God’s Sons and Daughters that is presented in the following table. For this week, we’ll detail those elements or roles that define reaching the full stature of the Son of God.
When we break down the elements or roles that we see in reaching the full stature of the Son of God, three primary roles immerge. – Kings and Queens under the Davidic Covenant, High Priests after the Order of Melchizedek, and Proxy Salvation.
The Fullness of Messiah and the Melchizedek Priesthood
We saw in chapter 5 that Zion/Jerusalem came to full maturity by living the Law in the fullness of Messiah and were Born Again. Integral to living the Law in the fullness of Messiah required the institution of the Melchizedek Priesthood received generally among God’s covenant people. Peter referred to this priesthood as a royal priesthood because it is a priesthood of kings and priests.
We also saw that fathers of families in chapter 5, Zion/Jerusalem, entered into the Threshold and Priesthood Covenants to be kings and priests to their families – the signs for these covenants are the Name of God and a home altar, respectively. Whereas, in chapter 6, God’s Sons/Servants, are Davidic Kings and High Priests under the Davidic Covenant, which covenant fuses the roles of kings and priests under one covenant. The covenant sign of the Davidic Covenant is a white robe – 1 Chronicles 15:27.
Davidic Kingship in the Fullness of Messiah
Interestingly, the Law provides specific commands for a national sovereign – a king – before God instituted one with the nation of Israel. Those laws are set out in Deu 17:14-20. Moreover, when we look at these laws pertaining to the fullness of Messiah, we must integrate the concepts of being Born Again or recreated.
The King is –
In anticipation of the Messianic Dynasty, Yehovah instituted enduring kingship rights on King David and his posterity under the Davidic Covenant. This covenant promised at 2 Samuel 7 –
High Priests in the Fullness of Messiah
When we look at the priesthood in the fullness of Messiah or the Melchizedek Priesthood, we can extrapolate priesthood responsibilities from what we see in the Levitical Priesthood. We can see from the Levitical Priesthood first, that there is a standard of personal conduct; second, a charge to teach the Law; third, as a mediator of sin between God and man; and fourth, to administer priesthood ordinances. In summary, this is how that looks for both Zion/Jerusalen and God’s Sons/Servants.
God’s Daughters as Davidic Queens
By extension, we see mothers as Queens to their families, and as God’s Daughters – Davidic Queens. However, women are not priestesses – Dr. Gileadi explains –
“By implication, just as Isaiah speaks of “kings” and “queens” who minister to God’s people in the “last days,” so one might expect him to speak of “priests” and “priestesses.” However, that isn’t the case. Neither Isaiah nor the Bible mention a “priestess” at any time. The closest reference to it, in fact, comes from the passage quoted above, in which Isaiah depicts “a bridegroom dressed in priestly attire” and the parallel idea of “a bride adorned with her jewels.” (Isaiah 61:10.) While the priest’s role, as noted, is preeminently to “make atonement” on behalf of God’s people, its complementary role for a woman, according to Isaiah, has to do with “adorning herself with jewels.” – P. 213
The Messianic Dynasty of God, the Son
When we look at the Davidic Covenant under the fullness of Messiah and the Messianic Dynasty, we see the following.
Jehovah’s Government of the Millennial Age
Types of God’s government that existed anciently combine to provide an idea of God’s government in the millennial age. One example is that of Moses and Israel’s judges: “I will restore my handover you and smelt away your dross as in a crucible, and remove all your alloy. I will restore your judges as at the first, and your counselors as in the beginning. After this you shall be called the City of Righteousness, a faithful city” (Isaiah 1:25–26; emphasis added). The parallel verbs “I will restore” (ibid.) show God’s simultaneous appointment of his end-time servant—God’s hand and Righteousness—and of additional righteous “judges” who rule as one.
Similar models appear elsewhere: “A king shall reign in righteousness and rulers rule with justice” (Isaiah 32:1); “The moon will blush and the sun be put to shame, when Jehovah of Hosts manifests his reign in Mount Zion and in Jerusalem, and his glory in the presence of his elders” (Isaiah 24:23). Although Jehovah rules as King in the millennial age (ibid., Isaiah 33:17, 22; 43:15; 44:6; 52:7), he doesn’t rule alone. God’s end-time servant and other servants—all who follow King Hezekiah’s pattern of serving as proxy saviors of their peoples—rule with him as Zion’s kings and queens (Isaiah 9:6–7; 11:1–5; 16:6; 37:15–20; 51:5; 60:3, 10–11, 16–17; 62:2).
- Gileadi, https://www.isaiahexplained.com/resources/overviews-of-the-prophecy-of-isaiah/