The Son Becomes an Eternal Father – Chapter 8, Part 7

This week we’ll wrap-up our review of chapter 8 in Isaiah Decoded – The God of Israel, King of Zion. In this week’s review, we’ll consider how Yehovah-Yeshua becomes like His Father the Most High God even an Eternal Father.

---

Overview
We saw previously that Yehovah-Yeshua is on His own path of transformation to become like His Father. When we look at the transformation process of the Son becoming like the Father, three primary aspects immerge – the Son obtains the status of a god; He administers the Father’s plan to exalt humanity, and the Son becomes an Eternal Father.

​The Son Becomes a New Creation of the Father

Seraphim/Angel

Obtains the Status of God >

​Administers the Father’s plan to exalt humanity >

​Becomes an Eternal Father >

​A Most High God – The Father

The Son Becomes an Eternal Father
When we consider how Yehovah-Yeshua becomes an Eternal Father, three aspects emerge – the Son passes through His own descent before ascent, which previously was called a baptism of fire; He obtains the power of the resurrection for Himself and Humanity; and He becomes a father of spirits.

Seraphim/Angel	Obtains the Status of God >	​Administers the Father’s plan to exalt humanity >	​Becomes an Eternal Father >	​A Most High God – The Father
​Enters into conditional and temporary covenant to be a Most High God	​Has One Mind and Heart with the Father   Does what the Father Does   Obtains the Father’s Power	​Physical Creator of Heaven, Earth, and Mankind   Davidic King over Humanity   High Priest over Humanity	​Descent Before Ascent   Obtains the Resurrection   Becomes a Father of Spirits	​The Son is a Most High God

“The king of Babylon’s aspiration in the Servant–Tyrant Parallelism to “ascend in the heavens and set my throne above the stars of God”—to become “like the Most High [God]”— was thus fulfilled in the Son of the Most High God, Jesus Christ. (Isaiah 14:13–14.)” – P. 305
 
  
The Son’s Descent before His Ascent
The Son Himself must pass through His own “baptism of fire” before He becomes like His father. He must descend below all things so that He can prove His resolve to do the Father’s Will in saving Humanity. He - Yehovah - accomplishes this by taking on mortality, suffering for the injustices of Humanity, and then dying to pay for the price of sin as Yeshua. This is the Son’s descent. 

​“Jehovah’s role as the Firstborn Son of the Most High God implied that above all he was his Father’s heir. But his ascent to his Father’s glory would follow his descent into death (see Figure 126). His “salvation” and “exaltation” would be equal to the requisite “suffering” and “humiliation.”
 
Figure 126 The Son’s Descent to Death and Ascent to Glory
 
Starting Point > Descent to Conquer Death > Ascent as His Father’s Heir
 
Isaiah saw Jehovah’s descent: “He was despised and disdained by men, a man of grief, accustomed to suffering. . . Yet he bore our sufferings, endured our griefs, though we thought him stricken, smitten of God, and humbled. . . He was harassed yet submissive, and opened not his mouth—like a lamb led to slaughter. . . Who can apprize his generation that he was cut off from the land of the living for the crime of my people to whom the blow was due? . . . Jehovah willed to crush him, causing him suffering, that, if he made his life an offering for guilt, he might see his offspring and prolong his days, and that the purposes of Jehovah might prosper in his hand.” (Isaiah 53:3–4, 7–8, 10; emphasis added.)” – P. 298
 
 
The Son Obtains the Resurrection
The next aspect of the Son becoming like His father is that He obtains the resurrection for Himself and Humanity through the Father  In other words, the Son effectively connects Humanity with eternity. Having obtained the resurrection, He obtained the power of the resurrection in Himself like His father.
 
“Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.”  – John 10:17,18
 
 
Moreover, when we look at the resurrection, we see two types – the resurrection of life (the Just) for those who overcome evil and the resurrection of damnation (the Unjust) for those who don’t. We saw previously that the Law defines good and evil.

Adam and Eve Receive a Knowledge of Good and Evil. >	Moses defines Good and Evil through the Law. >	Physical Salvation Resurrection of Life for those who do Good. Resurrection of Damnation for those who do Evil. ​
​Genesis 2:9	​Deu 30:15,16	​John 5:29
And out of the ground made the Lord [Yehovah] God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.	See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it.	​And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

“[Yehovah-Yeshua] serves as his people’s proxy savior, as a vassal to an emperor—the Most High God. According to the terms of emperor–vassal relationships, the father/emperor is obliged to deliver not only his loyal son/vassal but also the people of the vassal, all who give him allegiance.” – P. 290
 
“The Most High God, then, must not only save his Son, Jesus Christ, from death but also his Son’s people, consistent with a vassal’s proxy role.” – P. 290
 
“In the pattern of the Davidic Covenant, when the Savior/Son answers for the disloyalties of his people, they too become eligible for rising from the dead. The Most High God, then, will resurrect them also, beginning with God’s elect.” – P. 291
 
Spiritual Salvation
For those who keep the Law, who obey it, these receive Everlasting Life with the Son, and for those who obey the Law and are proxy deliverers receive Eternal Life with the Father.

Adam and Eve Receive a Knowledge of Good and Evil. >	Moses defines Good and Evil through the Law. >	Physical Salvation Resurrection of Life for those who do Good. Resurrection of Damnation for those who do Evil. ​> ​	​Spiritual Salvation Those resurrected to damnation suffer the second death - saved. Those resurrected to life receive everlasting life with the Son or eternal life with the Father.
​Genesis 2:9	​Deu 30:15,16	​John 5:29	​John 3:14-17
And out of the ground made the Lord [Yehovah] God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.	See, I have set before thee this day life and good, and death and evil; In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it.	​And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.	​And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

“Those in the Zion/Jerusalem category—the first level of blessedness—nevertheless receive resurrection and “salvation,” which involves God’s forgiveness of their sins and his delivering them from evil. Those in the son/servant category, on the other hand—the second level of blessedness—experience resurrection, “salvation,” and “exaltation.” God makes unconditional his individual covenant with them and blesses them with “everlasting inheritances,” with thrones and dominions. Lastly, seraphs/saviors, who reach the third level of blessedness, differ from sons/servants in the degree of “exaltation” (see Figure 132). Like Enoch, Elijah, and John, they may also overcome death in this life if they choose.
 
Figure 132 Different States of Existence in the Next Life
 
Seraphs/Saviors—Resurrection, “Salvation,” Higher “Exaltation” [with The Father]
Sons/Servants—Resurrection, “Salvation,” “Exaltation” [with The Father]
Zion/Jerusalem—Resurrection, “Salvation” [with the Son]
Jacob/Israel—Resurrection, No “Salvation”
Babylon [, Sodom/Gomorrah, Mahan] —Category Vacated after “Punishment” [become Jacob/Israel]
Perdition—[Physical and] Spiritual Death in the “Pit of Dissolution”
 
(Babylon and Sodom who suffer for their personal sins nonetheless accept Yeshua as the Redeemer over universal sin are saved. By accepting Yeshua as humanity's redeemer they become Jacob/Israel.)

Thus, heaven is not one big place, in which all are thrown together who get through the “gate.” Rather, the same spiritual levels that exist in this life, or that existed before it, exist there too. Because order and organization characterize the kingdom of God, those in the highest heavens minister to ones less high. How we lived our lives on the earth will determine which level or “mansion” we inhabit in heaven. What we sow, we reap; as we do to others, so it is done to us. Jesus showed the way in all things that are necessary for us to inherit “eternal life” or “eternal lives” (Hebrew hayê ‘ôlam). Everything about Jesus’ own life exemplified what Isaiah teaches about salvation from sin and ascent to glory.” – P. 313,314
 
The Son Becomes a Father of Spirits
The last aspect of the Son becoming like a Most High God is that the Son becomes a creator or father of spirits – male and female - that we saw in Genesis chapter one. You may want to go back to that post HERE to review.
 
“Isaiah asserts throughout his writings that we are indeed the offspring of God [the Father]. The idea of God as “Father” and his people as “sons” permeates the Book of Isaiah. (Isaiah 1:2; 30:1, 9; 43:6; 45:11; 63:8, 16; 64:8.) Apart from whatever technical meaning Isaiah’s terms may have— such as “father” meaning emperor, and “sons,” vassals/heirs—everything Isaiah says is first of all literal. For example, by means of an a-b-a mini-structure, Isaiah teaches that his people’s “Maker” is also their “Father,” he who has literally “begotten” them as his “sons” or “children.” (Isaiah 45:9–11.) In that sense, because we already have physical bodies, the God we worship is our own Ancestor, the Father of our spirits. Isaiah asserts that we are the offspring of God.” – P. 270

---

Father and Son Relationships and the Fullness of the Abrahamic Covenant

One of the big topics Dr. Gileadi presents in chapter 8 is the concept of father and son relationships. We must consider that those who reach the highest human level of blessedness that we see particularly under the fullness of the Abrahamic Covenant, which was vested in Abraham and Sarah, is the concept that the firstborn son of Abraham and Sarah became apart of their covenant arrangement with God, which we see in God, The Father and His Son - His Firstborn.  It was only after Abraham offered his only son, Isaac, that God made His covenant with Abraham and Sarah unconditional and everlasting, and that Abraham and Sarah qualified to receive the blessings of numerous posterity, lands of inheritance, and  God's plan to save and exalt their posterity and humanity. Moreover, the fullness of the Abrahamic Covenant could continue with Isaac. However, Isaac like Abraham would have to ascend the ladder to heaven as well as Jacob - Genesis 28.

We can also see this same sort of concept under the Sinai Covenant wherein the firstborn of Israel should have been dedicated to God - as the first fruits of all things are dedicated to God - and served as temple priests instead of the sons of Aaron.

"Still missing from this picture is the type of proxy sacrifice in the past that prefigured the future. Animal sacrifice suited Jehovah’s saving of humanity from the effects of transgression, not only because no human type could fully portray Jehovah’s proxy sacrifice but also because animals are innocent. The closest human type of the Son’s “loyalty” to his Father and “compliance” with his will, in being willing to die voluntarily as a human sacrifice, was Isaac, who was a grown man at the time. Abraham’s obedience to God, and Isaac’s obedience to Abraham, was all God required before he “arrested” Isaac’s sacrifice, replacing him with a ram. That ram thus became a type of the Father’s sacrifice of his Son. This may help us better understand what animal sacrifice is about. The Passover Lamb, for example, substituted for Israel’s firstborn sons during the final “plague,” or covenant curse, that came on the Egyptians. The death of Egypt’s firstborn sons turned the key in getting Israel freed from bondage. The traditional “savior” function of firstborn sons in individual families meant that after their death the entire Egyptian nation was in danger of disintegrating. On the other hand, the Passover Lamb secured Israel’s release from covenant curses, including bondage to the Egyptians and the plague of death. Like King Hezekiah, the lamb assumed a proxy role in obtaining God’s deliverance from mortal danger. No human type could fully portray Jehovah’s proxy sacrifice. The function of firstborn sons in individual families of the ancient Near East followed a pattern similar to that of vassal kings in emperor–vassal relationships." - P. 294, 295