SON OF ABRAHAM & DAVIDIt was in that eternal covenant that the cosmic kingdom of glory was guaranteed to the Son as the reward for his faithful execution of the work the Father gave him to do (cf. Luke 22:29; John 17:4,5). This covenantal commitment to the Son was renewed in the course of the historical administration of the Covenant of Grace. It came to earthly expression in Abrahamic and Davidic covenants Christ was the promised seed of Abraham for whom pertained the promise of kingship and kingdom. (Gal 3:16) and Christ was the son of David to whom the dynastic promises of the Davidic covenant were directed. What Zech 6:9-15 prophesies is the Father's fulfillment of the eternal covenant by bestowing the promised kingdom grant on the son who came to earth as Jesus, the Christ of God, the son of David (Jesse), the son of Abraham (Shem) (Mat 1:1), and obediently carried out the stipulated task.ABRAHAMIC SEED PH10 DOUBLE HELIXDAVIDIC TO SOLOMONIC TRANSGENERATIONAL SUCCESSION PH11 XIIM[A Davidic heart (image restored|Integrity) inside a Solomons body (likeness restored|Wisdom)] He will build me a house, and I will make his dynasty permanent. (X2M.117 Permutare) X2M.144 RECAPS2: 2 Samuel 5:4-5 NET“David was thirty years old when he began to reign and he reigned for forty years. In Hebron he reigned over Judah for seven years and six months, and in Jerusalem he reigned for thirty-three years over all Israel and Judah.” tour de force1. an exceptional achievement by an artist, author, or the like, that is unlikely to be equaled by that person or anyone else; stroke of genius. 2. a particularly adroit maneuver or technique in handling a difficult situation. 3. a feat requiring unusual strength, skill, or ingenuity. In an interesting corollary, Rosenberg associates the House of David with the Garden of Eden story in Genesis. He argues that the Garden represents the Davidic Court; that the lines of original kinship between man and beast parallel that between the king and the tribes of Israel; that the loss of the early ideal era of David's rule is Israel's 'paradise lost'. In both Garden and Court, obedience to divine will and reconciliation with one's kin are required in order to hold on to the divinely mandated territory."' What is most provoking about this allegory is that the Garden is antecedent to history. If 'the king in his "Garden" is, like the primordial human being, subject to test, change, and decay', he is clearly not in some timeless paradise. Rather, he is continually confronted by time and his own imperfections. YHWH's promise of perpetuity is, by definition, conceivable only across generations. Yet, the king 'hoards the competence to govern ... his usefulness to Israel, in other words, is limited by his inability to establish continuity with, and transmission of knowledge to, the next generation" Resting on the abilities of mere humans, then, the king's house appears destined to fail. The allegory is instructive, providing the perfect model for which the king and subjects might strive, but a symbolic return to the Davidic ideal is no more possible than a return to the Garden; as long as mankind exists in time, it simply cannot be. Of course, this argument has grave import for the messianic promise. The return of the Davidic kingdom could not, in this scenario, be everlasting without YHWH's direct participation in the necessary reconciliation of peoples. Smith, Daniel E. “THE TENT AND THE TEMPLE: THE TENSION BETWEEN CONFEDERATION AND KINGSHIP IN ANCIENT ISRAEL.” History of Political Thought 24, no. 4 (2003): 561–76. http://www.jstor.org/stable/26220006.Glorification | The Final Frontier Going Boldly Where The Last Man has Gone Before! Decrease time over target: PayPal or Venmo @clastronaut Cash App $clastronaut