Veni Domine Iesu

Veni Domine Iesu
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zaterdag 19 maart 2016

The Ebed YHWH of the End times

During a meeting that Messiah Yeshua had with some of his disciples, shortly before his sacrificial death in 33 AD, they put the question to him: "What will be the sign of your presence [parousiaand the completion of the age?"  

Yeshua’s answer was in part:

Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food in due season?
Happy is that slave if his master finds him doing so when he arrives!
Verily I say unto you, he will appoint him over all his belongings.

It is generally recognized that Yeshua, by mentioning the slave that would serve to Messiah’s Jewish servants during his presence [Greek: parousia], referred to the Isaiah prophecies about a future Ebed YHWH, a special servant of YHWH Elohim who would perform duties in the interest of his fellow Jews. Especially during the End times, the final part of the days, that also were predicted by the prophet in Is 2:2-5, the period in which the Servant would fulfil his duties  >>

It shall be in the latter days that the mountain of the house of YHWH shall be established as the highest of the mountains, exalted above the hills, where all nations shall flow. Many peoples shall go and say, Come, let us go up to the mountain of YHWH, to the house of the God of Jacob. Then he will teach us about his ways, and we will walk in his paths. For out of Zion shall go forth law, and the word of YHWH from Jerusalem ...House of Jacob [the slave], come, let us walk in the light of YHWH.

In particular from Chapter 40, Isaiah is continuously making mention -in prophetic language - of the restoration of Israel and in conjunction therewith the prophetic appointment of the "Servant of Yahweh", often referred to by God as "My servant."

One of his features making that Servant special is the fact that the Messiah also is included in the term and that even in the first place. Actually, not at all illogicalWhy? Because Yeshua, by birth, also became part of national Israel, but as the Messiah, he became the most prominent member of that Servant Nation. Looking back on his incarnation, Paul noted that Yeshua took the form of a Slave, or a Servant shape: He emptied himself and took a slave’s form and came to be in the likeness of man! (Fp 2:7).

Upon further investigation, it is clear that Yeshua, in his role as the Messiah, is the real Self of Israel, especially of the faithful part of the nation, an always reappearing Rest or Remnant.
The result is that the Servant Prophecies may refer either to the future activities of the Remnant, or to the effects of Yeshua's ministry; with emphasis either (almost) exclusively on the nation, or on Messiah’s performances. 

In this respect, it is good pointing out further that it is really unthinkable for YHWH Elohim to finally reject Israel as his chosen people. That is utterly impossible, because in that case he would be obliged to reject the main member of the nation, the Messiah, as well; and such action is of course totally excluded.
Now, some examples of the Servant prophecies in the book of Isaiah:

But you, Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend, you whom I have taken hold of from the ends of the earth, and called from the corners of it, and said to you, You are my servant, I have chosen you and not cast you away. 
Don’t you be afraid, for I am with you; do not be dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness. Behold, all those who are incensed against you shall be disappointed and confounded: those who strive with you shall be as nothing, and shall perish. 

The double name Jacob-Israel is characteristic in Isaiah 40-66, the second part of the Book, by some referred to as Second Isaiah, assuming that there would be a second Isaiah figure, a presupposition that lacks a solid basis.
Jacob-Israel characterizes the relationship between Yahweh and his chosen people, the seed of Abraham, but also seed of Jacob; a powerful reference therefore to the patriarchs. It too is the basis for the Ebed YHWH position. Both for Israel and for her principal representative, the Messiah: In your seed all the Goyim of the earth will be blessed (Gen 22:18).
And also, as was explained by Yeshua himself: Salvation is out of the Jews (John 4:22).

The mention of Abraham fits well in the context, since the calling from the ends of the earth refers concretely to the call of Abraham, first from Ur and later from Charan. Israel’s election and her calling as YHWH’s Ebed, thus acquires historical depth.
In Romans 11:28-29 the apostle divinely ascertains: Concerning the election, they are beloved for the fathers’ sake. For the gifts and the calling of God are irrevocable.

Behold, my servant, whom I uphold; my chosen, in whom my soul delights: I have put my spirit on him; he will bring forth justice to the Gentiles. He will not cry, nor lift up his voice, nor cause it to be heard in the street. A bruised reed will he not break, and a dimly burning wick will he not quench: he will bring forth justice in truth.  He will not fail nor be discouraged, until he have set justice in the earth; and the islands shall wait for his law. 

Here a beautiful picture is presented of the future action of Elohim's foremost Ebed, the One who is in the first place YHWH’s faithful and discreet servant of the End times, but on earth represented by the Jewish Remnant. The passage is also commonly known as the First Servant Song, in its entirety quoted in Matthew 12:18-21. From verse 14 we read in that chapter about the response to Yeshua’s ministry, both by his friends and enemies:

The Pharisees went out, and conspired against him, how they might destroy him. Yeshua, perceiving that, withdrew from there. Great multitudes followed him; and he healed them all, and charged them that they should not make him known: that it might be fulfilled which was spoken through Isaiah the prophet, saying:
Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my spirit on him. He will proclaim justice to the Gentiles. He will not strive, nor shout; neither will anyone hear his voice in the streets. He won’tbreak a bruised reed. He won’t quench a smoking flax, until he leads justice to victory. In his name, the Gentiles will hope.”

His main task? Establishing Justice in the earth! That specific part of Elohim's purpose is repeated three times. That is the God-willed World Order under Messiah’s Millennial Kingdom, marked by peace and justice as was already previously announced in Isaiah:

For to us a child is born. To us a son is given; and the government will be on his shoulders. His name will be called Wonderful, Counselor, Mighty god, Everlasting father, Prince of peace. Of the increase of his government and of peace there shall be no end, on the throne of David, and on his kingdom, to establish it, to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.

Therefore, the prophecy in Mt 12:18-21 was applied by the evangelist to the Principal one among all Israel, the Messiah
In the First Century, he laid the foundation for the establishment of that New order. No wonder that in due time, at the appearance of the Ebed, the Jewish Remnant of the last days, the Devil will bring about on its members such a great tribulation as never was since there was a nation even to that same time: and at that time your people shall be delivered, everyone who shall be found written in the book (Daniel 12:1).
For that purpose the Devil will then have his special tool: Israel’s Pseudo Messiah, adhered to by the Jewish majority. However, that majority will then act as the evil slave, who too was foreseen and announced by Yeshua during his Olivet speech:

But if that evil servant should say in his heart, ‘My lord is delaying his coming,’ and begins to beat his fellow-servants, and eat and drink with the drunken, the lord of that servant will come in a day when he doesn’t expect it, and in an hour when he doesn’t know it, and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be(Matthew 24:48-51).

That unfaithful part of Israel - that evil servant – was also foreseen by Isaiah and the punishment by their Lord as well. In 66:5 he describes them prophetically as your brothers who hate you and exclude you [the faithful minority]. Clinging to their Messiah of their own choice, the Antichrist, they are too happy to support that tyrant in suppressing the Remnant. However, that contemptible action will bring no blessing to these enemies. In their own supposed 'sanctuary' Elohim will recompense their apostasy against him with the vengeance that is pictured in Isaiah 66:6 >> A sound from the temple! The sound of YHWH, rendering recompense to his enemies!  

It is certainly no coincidence that Isaiah the outcome for that evil slave captured in verse 66:6 of his book, the number 666 after all being the 'number' of that Anti-christian power, the Beast of Revelation 13.

However, for the sake of the faithful ones among Israel, the days of that Great tribulation – Jacob’s trouble as mentioned in Jeremiah 30:7 - will be shortened.
That faithful and discreet Ebed on earth will not be destroyed, nor bruised [quoting Yeshua’s own words].
It is actual impossible for YHWH Elohim allowing that happen! Why not? Otherwise no flesh would be saved; but for the sake of the chosen ones, those days will be shortened (Matth 24:22).
The entire Gentile world is dependent on the fact that the new, peaceful and just World order is established through that Ebed of him on earth. Also when the Davidic Millenium Kingdom is coming into action, the nations can only ‘walk’ in safety and security by the light of that Messianic administration, on earth represented by that faithful Ebed. Indeed, he was appointed over all the belongings of the Master! (Isaiah 60:1-2)

Hear, you deaf; and look, you blind, that you may see. Who is blind, but my servant? or deaf, as my messenger whom I send? Who is blind as he who is at peace, and blind as Yahweh’s servant? You see many things, but do not observe. His ears are open, but he does not hear. 

This concerns nothing less than a sharp indictment of the Ebed nation. Certainly a striking transition in Isaiah, chapter 42.
Elohim accuses Israel. As his chosen people, she was highly favoured.
As YHWH’s Ebed she should have paid attention. In that case, there would have been much to see constantly, especially in relation to Elohim's dealings. However, with open ears the majority of the people generally remained inaccessible.

In the First century, the climax came with the rejection of their Messiah. Therefore, Israel’s position as YHWH's Ebed in the End times can only be the result of sheer unmerited favour. As we saw above in Is 41:9 >> You are my servant, I have chosen you and not cast you away. 
In Romans chapter 11 Saul of the tribe Benjamin explains that principle in detail (11:1-2). Until the rapture of the heavenly part of Elohim's Israel, the earthly congregation remains in her state of blindness (11:25-27), shut up in disobedience (11:30-32).  Elohim will love again his Ebed nation. Meanwhile their confinement in disobedience has served its purpose, the fullness of the Gentiles could come in. Behind this act of YHWH Elohim's a depth of wisdom is hidden, hard to fathom for us humans (11:33-36).

Isaiah 43:8-11

Bring forth the blind people who have eyes, and the deaf who have ears. Let all the nations be gathered together, and let the peoples be assembled: Who among them can declare this, and show us former things? let them bring their witnesses, that they may be justified; or let them hear, and say, It is truth. You are my witnesses, says Yahweh, and my servant whom I have chosen; that you may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am Yahweh; and besides me there is no saviour.

Here the Ebed of the book Isaiah, the true Jewish Remnant, appears as the collective Servant of witnesses. In that capacity they are prophetically called to testify in favour of their God, YHWH Elohim, during the forthcoming universal trial of the "last days". In view of that task their eyes, that times long were blinded, will be opened and so it will be with their ears that were deaf so long for YHWH’s truths.
Then that faithful Ebed-body  will be in the position to testify that all the things that happened to them during the many centuries - all misery, all suffering and mental despair - exactly proved to be what their God Yahweh had announced far in advance. All other so called ‘gods’ are definitely proven unable to match the true God only slightly in that weighty matter. 

After thousands of years only YHWH, the Elohim of Israel, turns out to be the only One who can utter true prophesies which, at their appointed times, come to their fulfilment. During the ‘trial’ all the other ‘gods’ fail miserably in that respect in front of their own supporters among the nations.

Then, for example, it will turn out that the sufferings of Israel throughout the ages, which (temporarily) reached their climax with the Holocaust and its 6 million victims, were already outlined in the sufferings of my ebed Job (Job 1:82:3).
The drama of Job has become the tragedy of the people of Israel. For that reason, but also because Elohim himself called him regularly "my servant Job", his life provides an additional angle to precisely distinguish the identity of the Slave.

But just as Job repented "in dust and ashes" and thereafter was restored to his former dignity, even receiving twice as much, so too the faithful part of Israel in time will be able to testify that it happened to them exactly that way (Job 42:6-10).

A further examination of the sufferings of Job reveals the following:
1. The age-old suffering for Israel was already outlined in the sufferings of Job.
2. The way his personal tragedy ended was a preview to Israel's future restoration.
3. Jobs "outcome" helps us to ascertain with even more sureness the identity of the Slave of Matth 24:45-47, as well as of the Isaiah-Ebed; at the same time gaining more understanding of his important role during the parousia, Yeshua’s presence.

Job could not understand why he - none like him in the earth, a man blameless and upright, one revering God and turning aside from evil - had to go through so much suffering.
To get confirmed his own righteousness - justifying himself rather than God - he came regularly in a dangerous situation, almost charging Elohim guilty of his trials and tribulations, yes, even of unfair trading. See, for example Job 27:232:2; 33:8-13.

But with the help of Elihu, the son of Barachel, the Buzite, and of course by YHWH himself, speaking to him from a storm, Job came to his senses, repented and gained really insight. Whether he also understood that Elohim allows just the ‘very best’ he has on earth being tested to the limit by Satan, we do not know. In any case, Job repented "in dust and ashes" and was then restored to his former dignity, receiving double the things he had lost. Compare Isaiah 40:1-2.
In time, the faithful part of Israel shall be able to testify that she likewise went through the same experiences (Isaiah 61:6-7).

Listen, islands, to me; and listen, you peoples, from far: Yahweh has called me from the womb; from the bowels of my mother has he made mention of my name, and he has made my mouth like a sharp sword. In the shadow of his hand has he hid me, and he has made me a polished shaft; in his quiver has he kept me close, and he said to me, You are my servant, Israel, in whom I will be glorified. 
But I said, I have labored in vain, I have spent my strength for nothing and vanity; yet surely the justice due to me is with Yahweh, and my recompense with my God. 
Now says Yahweh who formed me from the womb to be his servant, to bring Jacob again to him, and that Israel be gathered to him - for I am honorable in the eyes of Yahweh, and my God is become my strength -yes, he says, It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give you for a light to the Gentiles, that you may be my salvation to the end of the earth. 
Thus says Yahweh, the Redeemer of Israel, and his Holy One, to him whom man despises, to him whom the nation abhors, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Yahweh who is faithful, even the Holy One of Israel, who has chosen you.

This prophecy concerning the Ebed in Isaiah fascinates in particular, because it is described within a frame of the nation of Israel as a collective, but at the same time also in the person of her Messiah. But again, as was already indicated: the Messiah is the primary, the number One among his people.

Obviously, he is primarily holding the Ebed-position, and as such he will in due course, after the rapture of his own (Christian) Congregation, re-erect Jacob's twelve tribes to full recovery. And all this is entirely appropriate, inasmuch as Israel could not in its restored state act as YHWH’s Ebed in the earth apart from identification with Yeshua himself as their Messiah, because of his sacrificial and redemptive work accomplished in 33 AD at Calvary.

However, here, and further expounded in chapter 53, we have to point out the malignant attitude of his own ‘Ebed’-brothers, constituting the majority of Israel. While he is dear to his heavenly Father himself, honourable in his eyes, being the One through whom YHWH Elohim becomes the Redeemer of Israel (verses 5 and 7), by the nation Israel itself he is the despised in soul, completely abhorred by them (verse 7).
Nevertheless, a marvellous outcome will be seen in the (now very near) future:

1.) The secured ones of Israel will be restored to their Elohim by his Foremost Ebed, his dearest Son. It is true that they still have to go through the Great Tribulation, but from that event, Jacob’s trouble, they will emerge as saved people. 

Just as YHWH’s ebed Job was set up right by Elihu, informing him about the relationship with God that was appropriate for him, Messiah Yeshua shall raise up the preserved of Israel to full restoration. For the fulfilment of that part of his Father’s purpose, he like no other is in the excellent position. Why?
Fully compliant with the prophecy in Genesis 3:15, during his ministry on earth, he turned out being primarily object of enmity - the meaning of the name Job - of the Devil. Like him, there was absolutely nobody on earth; however, he too had his EliphazBildad and Zophar.

2.) Kings shall see and arise; princes, and they shall worship, foretelling the same things as we can read in Is 52:15 >>

Kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.

About that turning point in history’s affairs Vine wrote:
How great the change of attitude from that of the present time! How startling will be the revelation of the Lord of glory in a world that has lain in darkness, superstition and alienation from God!
For what reason had they not heard? Vine again:
The cause lay with Israel. They – not the prophet – are the mourning and repentant speakers in what follows in Chapter 53. They acknowledge with lamentation their unbelief. As a nation they had refused to believe the message proclaimed to them.

Therefore, in the concluding part of this Study, the most impressive chapter about YHWH Elohim's Foremost Ebed, the One who is the real Self of Israel.

Who has believed our message? and to whom has the arm of Yahweh been revealed? For he grew up before him as a tender plant, and as a root out of a dry ground: he has no form nor comeliness; and when we see him, there is no beauty that we should desire him. He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face he was despised; and we didn’t respect him. Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray; everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he didn’t open his mouth; as a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn’t open his mouth. By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the disobedience of my people to whom the stroke was due? They made his grave with the wicked, and with a rich man in his death; although he had done no violence, neither was any deceit in his mouth. Yet it pleased Yahweh to bruise him; he has put him to grief: when you shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Yahweh shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servantjustify many; and he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors: yet he bore the sin of many, and made intercession for the transgressors.

In the Study Is the True God a Trinity? the truly interested reader can check for himself how the One who, in his pre-existence, is described as
the firstborn of all creation,
the image of the invisible God,
the Son of his love, existing in Elohim’s form,

could take a slave’s form and came to be in the likeness of man, thus getting in the position to sacrifice his own soul and, along that road, providing the precious ransom for redemption of the Adamitic man. Or, as Isaiah prophesied above:  he poured out his soul to death, boring the sin of many.   

In the Introduction of this Study we stated that the appearance of the faithful and discreet slave whom his master appointed over his domestics – the Ebed YHWH in the Isaiah prophecies  - will take place at the parousia or the presence of Messiah Yeshua. However, what is meant by that Greek expression parousia?

We refer to a commentary which the well-known lexicographer William E. Vine provided on the Greek text of One Thessalonians 2:19, where the Greek word appears for the first time in the letters written by the apostle Paul. Addressing the called members of Yeshua’s own Congregational Bodyhe wrote: For what is our hope, or joy, or crown of rejoicing? Isn’t it even you, before our Lord Yeshua at his parousia?  
Vine >>

Parousia, lit., as marg. "presence."
Parousia, here rendered "coming", is a noun formed from the verb pareimi = to be present, as in Luke 13:1; John 11:28; Acts 10:33, etc., and hence = "a being present with".
In a papyrus document it is used of a royal visit to a certain district; in another, a person states that the care of her property demands her "presence" in a certain city.
In Philippians 2:12 Paul speaks of his parousia, his "presence", at Philippi, in contrast with his apousia, his "absence", from that city.
Always, wherever it occurs, parousia refers to a period of time more or less extended.
The usual translation (coming) is misleading, because "coming" is more appropriate to other words, such as
erchomai, Luke 12:45; 19:23;
eleusis, Acts 7:52;
eisodos, 13:24; the difference being that whereas these words fix the attention on the journey to, and the arrival at, a place, parousiafixes it on the stay which follows on the arrival there. It would preferable therefore to transliterate the word rather than translate it, that is to use "parousia", rather than "coming", wherever the reference is to the Lord Yeshua.

Where parousia is used of the Lord Yeshua it refers to a defined period.
Thus in 2 Peter 1:16 it describes, not the daily and general companying of the Lord with his disciples among the people, but that limited period during which he was transfigured before them, Matthew 17:1-8.
Where it is used prophetically, parousia refers to a period beginning with the descent of the Lord from heaven into the air, 1 Thessalonians 4:16, 17, and ending with his revelation and manifestation to the world; see note on "with us", 2 Thessalonians 1:7.
During the Parousia of the Lord in the air with his people, Paul expected to give account of his stewardship before Messiah’s Judgment Seat,
1 Corinthians 4:1-5; 2 Corinthians 5:10. The presence there of the Thessalonian converts and their commendation by the Lord, would mean reward to the evangelists who had been the means of their conversion, and to the pastors and teachers who had laboured among them.
For a similar thought see 1 John 2:28, and 1 Peter 5:1-4. There, too, all would be abundantly compensated for the afflictions they were enduring.
The Parousia of the Lord Yeshua is thus a period with a beginning, a course and a conclusion.
The beginning is prominent in 4:15; 5:23; 2 Thessalonians 2:1;
1 Corinthians 15:23; James 5:7, 8; 2 Peter 3:4;
the course here and in 3:13, Matthew 24:3, 37, 39; 1 John 2:28;
the conclusion in 2 Thessalonians 2:8; Matthew 24:27.

In addition to its use of the Lord in the passages mentioned in the preceding paragraphs, parousia occurs of 
· the Lawless One, 2 Thessalonians 2:9;
· the Day of God, 2 Peter 3:12;
· Paul, or his companions, 1 Corinthians 16:17; 2 Corinthians 7:6, 7; 10:10; Philippians 1:26; 2:12.


dinsdag 15 maart 2016

Is the True God a Trinity?


Already for a very long time there exists a big misunderstanding about the identity of the True God, the YHWH Elohim of the sacred Hebrew Scriptures, commonly designated as the Tanakh. Really, a very big misunderstanding: According to the teachings of Christendom, an apostate counterfeit of true Christianity, and especially according to the creed of Athanasius, there would be three divine Persons - the Father, the Son and the Holy Spirit – from whom is said
- Each is eternal,
- Each is omnipotent,
- None of them is greater or smaller than the other,
- Each one is God, and yet together they are only one God.

Other dogmatic explanations emphasize that these three "persons" are not separate and distinct individuals, but three forms in which the divine Essence exists.
Incidentally, the Trinity is certainly not a trouvaille of Christendom. On the contrary, since the founding of the apostate city of Babel the doctrine of a triune God has flourished within Paganism. As is the case with the doctrines of an immortal soul and a burning hell, the same applies for the teaching of the Trinity, they are all taken from the archetypes of Heathenism. Triads go very far back in pagan demon worship. The Egyptians already had the triad of Osiris, Isis and Horus.

As stated above false doctrines like these entered Christendom at a very early stage. Already in 57 AD the apostle Paul, Saul of the tribe Benjamin, predicted the rise of apostate preachers immediately after his death. During a meeting with the presbyters in the town of Ephesus, he warned them severely with the words:

Pay attention to yourselves and to all the flock among which the holy spirit appointed you as overseers to shepherd God’s congregation, which he purchaseded with the blood of his own [Son].
I know that after my going away oppressive wolves will enter in among you, not sparing the flock; even men will rise from your own circle and speak twisted things to draw the disciples after them.

Earlier, to the Christians at Corinth, he had described those persons accurately:

For such men are false apostles, deceitful workers, transforming themselves into apostles of [the] Messiah. And no wonder, for Satan himself masquerades as an angel of light. So it is no great thing if his servants masquerade as servants of righteousness. Whose end shall be according to their works.

Since then, the true Christianity changed rapidly into the apostate Christendom. Unwieldy church systems flourished under the oppressive leadership of a self-appointed upperclass, the clergy. In a very short time there arose a class of under-age 'laity' that was exploited by the ruling clergy for their own purposes. But even worse, the minds of these people were poisoned by false, God-dishonoring teachings, the main ones being:

• Man has an immortal soul. • At death that ‘soul’ goes to a shadowy afterlife, or to a fiery, burning hell. • The only true God [John 17:3] would in fact be a triad of three gods: Father, son and holy spirit.

What a difference, therefore, between the apostle of the Gentiles, and the Pagan oriented clergy of apostate Christendom which also formed ponderous religious institutions in which no movement to improvement can be obtained, nor in their dogmatical doctrines.

With regard to the Trinity Yeshua's own statement [in John 17:3] in itself should give every believer the certainty of the existence of One true God:

And this is life eternal, that they might know you, the only true God, and him whom you sent, Yeshua, [the] Messiah.

Yeshua is YHWH Elohim's Son, not the one true God himself.
Like Moses wrote in Psalm 90, that One true God is from eternity to eternity.
And such things can not be said of the Son. As strange as it might seem to some, Yeshua is part of Elohim's creation. In his letter to the Colossians Paul is very clear about that truth (1:15-17):

He is the image of the invisible God, the firstborn of all creation, because in him all things were created in heaven and on earth, visible and invisible things; whether thrones or dominions, or principalities, or powers: all things were created through him and for him. And he himself is before all things and all things exist together in him.

The relative pronoun ος [who] connects him who is the image of the invisible God, with the Son of his love (verse 13), in whom we have redemption, the forgiveness of sins (verse 14).
For Paul, that statement is the starting point for painting the high position that the Son is occupying within creation.

To appreciate his argument, it is fundamental that we establish in the first place that the Son himself also belongs to creation, which can be concluded from the fact that he is described as the firstborn of all creation.
How we view πρωτοτοκος, either as first of all created beings, whether his primacy in dignity and eminence above all other created things, the fact remains that he is part of YHWH Elohim's creation.
Compare: Ex 4:22 and Ps 89:27.

Compare also Revelation 3:14, where the glorified Yeshua himself - walking in the midst of the seven candlesticks (the sevenfold Jewish End-time community) – declares: These are the things that the Amen is saying, the faithful and true witness, the beginning of the creation by God.

However, as Elohim's first creation, he is at the same time also his principal creation, even to the extent that he was made after the image of God, or as the apostle wrote elsewhere: existing in Elohim's form (Fp 2:6), referring to his pre-existence.
In Colossians 1 however, the apostle also revealed something very special about him: In him all things were created in heaven and on earth… all things were created through him and for him.

In him indicates that all creation is inextricably linked with his person. Without him nothing at all would be created. All things are existing together in him.  The Son of God's love is not only the one through whom Elohim really brought forth all the rest of creation, but the continued existence of that creation is entirely dependent on him too.

In direct connection with this, the Son therefore is the ultimate goal of creation, for all things are not only through him [δι αυτου], but also for him[εις αυτον] created. How could these things happen?
Of course, YHWH Elohim knows himself perfectly; his essence is nothing strange to him, unlike us, humans. With some scare we may sometimes observe what kind of things seem to live deep within us; but not so with God, he fathoms himself completely (1 Cor 2:10-11).
Consequently, he was able to ‘produce’ his firstborn Son in such a way that in him his own being became fully visible, reflected as it were; a true image as it were.

Accordingly, in that pre-existent Son, the Father saw the created things in rudimentary element present. This explains why God at the end of the Sixth day of creation [or period] could say, Let us make man in our image, according to our likeness (Gen 1:26).
Elohim himself, personally, could have proceeded to that action, but that did not belong to his purpose. Through the agency of his Son the creation would come into existence, because in him all things had to be brought forth.

According to Saul of Benjamin in his writings to the Corinthians, Yeshua the Messiah is Elohim's power and Elohim's wisdom (1 Cor 1:24). Therefore, in Proverbs 8:22-31, it does not astonish us hearing him speaking as the personified Wisdom, telling the reader how he, the Son, found great pleasure in accomplishing Elohim's allocation. Nevertheless, he still gave all the glory to his Father, YHWH Elohim, for all the wonderful works of creation which he was allowed to bring forth on behalf of Him:

“Yahweh  acquired me [as the] beginning his way, before his works of old. From everlasting, I was set up, from beginning, from aforetime [the] earth. When [there were] no deeps, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth… Then I became master-workman by his side. I was a delight day by day, always rejoicing before him, rejoicing in the productive land of his earth; and the things I was fond of were with the sons of men”.

So, in his pre-existence the Son existed in Elohim's form, being from everlasting, from the beginningas is confirmed for us in the well known announcement of Micah 5:2 >> But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come forth to me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.
In that godly form he was not the second person within a supposed trinity, equal to Elohim, his Father. Of course not! How could the apostle else have written that he, the son, in that capacity, did not consider a robbery to be equal with Elohim!
No! He did quite the opposite, as the apostle goes on further: He emptied himself and took a slave’s form and came to be in the likeness of man!

How could such a thing happen?
The man Luke has, by divine inspiration and probably also by the oral testimony of Mariam, recorded that wonderful transition. Given the way the angel Gabriel was used by YHWH Elohim in the days of the prophet Daniel, it does not at all surprise us that, around 4006 AM, this divine messenger was sent to Nazareth to inform the unknown Mariam about the extraordinary way in which Elohim intended to make use of her: 

In the sixth month [of the pregnancy of her cousin Elizabeth who would give birth to John, Yeshua's predecessor who would introduce him to Israel] the angel Gabriel was sent forth from God to a city of Galilee, named Nazareth, to a virgin who was promised in marriage to a man named Joseph, of the house of David; and the virgin's name: Mariam.
And after entering before her, he said: Rejoice, highly favored one, the Lord is with you. However, she was deeply disturbed about the word and she wondered what a greeting this might be. And the angel said unto her: Have no fear, Mariam, for you have found favor with God, and behold, you will conceive in your womb and give birth to a son, and you shall call his name Yeshua. 
This one will be great, and will be called Son of the Most High, and the Lord God will give him the throne of his father David, and he shall reign over the house of Jacob forever, and there will be no end of his kingdom.

Mariam said unto the angel, How shall this be, seeing I know not a man? And in response, the angel said to her: Holy spirit will come upon you and the power of the Most High will overshadow you; for that reason also what is born will be called holy, God’s Son. 
And behold, Elizabeth, your relative, even she has become pregnant a son in her old age; and this is for her who was called barren [the] sixth month, because with God no saying will be an impossibility.
Now Mariam said, Behold the handmaid of the Lord, may it be done with me according to your pronunciation. And the angel departed from her.

Mariam understood very well what kind of assignment she received from God and that it would not be an easy one. Rather, she must have realized that on the part of men - who were not well informed, which incidentally could not be - difficulties were to expected. Her premarital pregnancy would undoubtedly be misinterpreted and give her the disapproval of the people around her.
But as Hanna [Elohim’s ‘âmâh], another nameless one, Mariam showed herself fully prepared to subject herself as God's slave to his counsel (1 Sam 1). 
For the members of Elohim's true Israel this is an encouragement to rely always entirely on Him and his Son, in the confidence that they are able to carry us beyond our human limitations.

Thus, Israel's true Messiah could, having reached the age of 30 years, make a start with his public ministry. Luke also wrote about that, however, after having first expatiated about the service of Yeshua’s forerunner, John: 

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins… Now it happened, when all the people were baptized, Yeshua also had been baptized, and was praying. The sky was opened, and the holy spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying “You are my beloved Son. In you I am well pleased.” (Luke 3)

Very remarkable how Luke precisely locates John's ministry with regard to time! That provides us much certainty about the calendar dates regarding Yeshua's own service which started six months later, therefore, in autumn of the year 29 AD, and then took 3½ years, coming to an end with his sacrificial death on Nisan 14 of the year 33 AD.

Incidentally, five days before that event, on Sunday 9th of Nisan, at his royal entry into Jerusalem, the Year Weeks prophecy of Daniel was fulfilled:

And after the 62 sevens Messiah will be cut off and nothing for him. And the people of the prince that shall come shall destroy the city and the sanctuary. (Dn 9:26) 

The King came indeed to his royal capital, but the city with its population - led by their religious leaders - had no regard for him nor for the things which had to do with peace and salvation.
In the person of his Son Elohim YHWH was looking in favour to them, but that important fact was not distinguished by them. On the contrary, only a few days later the  euphoria of the common people turned and at the insistence of the religious elite, the death of their Messiah was demanded, by which, however, Isaiah 53 was fulfilled:

He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face he was despised; and we didn’t respect him. Surely he has borne our sickness, and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray; everyone has turned to his own way; and Yahweh has laid on him the iniquity of us allIt pleased Yahweh to bruise him; he has put him to grief: when you shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Yahweh shall prosper in his hand. 

So, on the 14th Nisan of the year 33 AD he was cut off, then without receiving anything that could be expected on the ground of his royal entry:
● the sceptre that would not give way from Yehudah; 
● his installation as Elohim’s king in Zion, his holy mountain; 
● the obedience of the nations (Gn 49:10Ps 2:6-845:6 Dn 7:13-14, 27). 

After he, who was a complete and perfect man, had brought the atoning sacrifice of his own life on earth, and then returned to the presence of his Father in heaven - because that One had raised him to be again a spiritual son – the apostle described him as the reflection of [his] glory and the exact representation of his [God's] very being (Hebrews 1:3).
So, also after his resurrection and return to life in the heavens, the Son is still not God, but the exact imprint of his very being.

An argument of decisive importance, but not recognized by nearly all of the exegetes, is Paul's explanation that he provided in 1Tim 2:5-6 on the true value of Ysehua’s ransom:

For there is one God, also one Mediator of God and people, man Mashiach Yeshua, who gave himself as a corresponding ransom for the benefit of all, the testimony for specific ages.

For the corresponding ransom, in the sacred Greek Scriptures the unique word αντιλυτρον is used, referring to the (also unique) form of mediation whereby the break with God  - that was created by Adamitic sin - could be undone; yes, even completely could be restored!
In view of God's standard of perfect justice, that breach could only be bridged by redemption. A ransom would have to be paid, a phenomenon about which we, in modern times, also hear a great deal about, but then often in connection with kidnappings and hostage taking. Release and preservation of life will then mostly occur if a certain amount of money is paid.

However, since in Adam perfect human life with eternal outlook had been lost, humankind could only be set free from sin and its evil effects, if there could be provided a ransom of corresponding value: Perfect human life; no less, but also no more!
Already in the Mosaic Law, that divine righteous principle was thus laid down Soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot (Ex 21:23Dt 19:21).

However, later on, in Psalm 49:6-9, David would write that there was no one among humankind who could pay such a ransom:

Those who trust in their wealth, and boast in the multitude of their riches— none of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough, that he should live on forever, that he should not see corruption.
And here it is also where the human Mashiach Yeshua comes into the picture as the only suitable Mediator between YHWH Elohim and man, he who gave himself as a corresponding ransom for the benefit of all.

Since the ransom, in terms of value, was to be in balance with Adam in his perfect state, that requirement disproves the view that is celebrated in the vast majority of Christendom, namely that Yeshua on earth was both God and man. If Yeshua were really a god-man, the ransom would have far surpassed in value that which was to be redeemed: Perfect human life.
At his creation, the first Adam became a living soul (Ge 2:7). Consequently, Yeshua, as the last Adam, poured out his soul into death in order to provide an equivalent ransom (Isa 53:12). Only after his resurrection he became a life-giving spirit (1Co 15:45).

In principle, his ransom had so much power that all Adamites could be redeemed. In one single act, by offering himself to God as a sacrifice, the Son of God settled sin forever. That sacrifice was so effective that it did not have to be repeated from year to year, as was the case with the animal sacrifices within the requirements of the Thorah in Israel. The effect of it goes all the way back to all people who have lived since the foundation of the world.
Compare Hebrews 9:24-28.

When God's Son on earth died vicariously for all Adamitic humankind, the judgment that rested upon her in Adam was in principle taken away from her. Indeed, in principle, because we also know in advance that not all the living will avail themselves in belief and in great gratitude of that divinely given provision. Though available to all, not all will receive life through it.
In that knowledge Yeshua therefore said the following about himself: Just as the Son of Man did not come to be served, but to serve, and to give his soul as ransom [λυτρον and not αντιλυτρονin exchange for many (Mat 20:28).