Jehoshua is on the throne of David in New Jerusalem and He is the King of a New Israel
7Hebrews 1:1-14 (ASV)
1 God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, In the Old Testament times God spoke to Israel through the prophets the means of which could be through dreams, visions and angelic visitations or even a visitation by Jehovah Himself. 2 hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds; The last days began during the first advent of the Messiah and it was through the Son of God that the Father revealed the gospel of the Kingdom. The Son of God was appointed to be heir (inheritor) of all things. This appointment took place before the world began (1 Peter 1:18-20) and the anointing of which took place at His baptism and then confirmed at His resurrection and fully given to Him at His ascension. Everything in this universe is held together by the word of the Jehoshua’s power as He has authority over heaven and earth and all things under the earth. Jehovah God designed the ages (worlds) through His only begotten Son. The current spiritual Kingdom age and the future new heavens and new earth were designed with the Messiah in mind as the ruler of these future ages (Isaiah 9). Even the prior ages before the Messiah’s birth were designed with Him in mind as the coming future Messiah and King of Israel. 3 who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; Jehoshua is the express image of the Father’s Shekinah glory as the Father dwells bodily in His Son Jehoshua. The very substance of the Father dwells fully in the Son of God (Colossians 2:9). In the book of Revelation the Son of God is described as looking just like the Ancient of Days (Daniel 7:9; Rev 1:14). In Revelation 21:23 Jehovah God’s glory is said to be the light of New Jerusalem and His Son is said to be the light thereof showing that the Shekinah glory of God radiates from the Son’s person. 4 having become by so much better than the angels, as he hath inherited a more excellent name than they. Jehoshua became so much better than the angels at His resurrection. When Jehoshua was born He was made a little lower than the angels as the book of Hebrews states later on. The name Jehoshua inherited that is more excellent than the angels can be understood in a couple different ways. In one case He inherited the name “only begotten Son of God”. This Royal title “only begotten Son of God” was predestined for Him before the foundation of the world. At His baptism, in which Jehoshua was anointed to be the King of Israel, He became the “only begotten Son of God” which is a Royal Davidic Kingship title (Psalm 2:7. The Messiahs’ anointing at His baptism mirrors closely that of king David in 1 Samuel 16:13 in which the Spirit of Jehovah rested mightily upon him and was with him henceforth and was the anointed king of Israel from that day on until his death. Jehoshua surpassed David and was resurrected to eternal life and is the eternal King of Israel. Jehoshua also inherited the Father’s name “Jehovah” as it is said in Jeremiah 23:6 that the Branch Messiah would be called “Jehovah our righteousness”. As a true begotten Son (baptism) Jehoshua has every right to the divine name Jehovah. Also, it’s what the name represents that Jehoshua has inherited. “Name” has the meaning of “character and authority” as Jehoshua has both the character (express image) and authority of Jehovah God (the Father’s anointed proxy King). This is why it is said that Jehovah is His throne (Hebrews 1:8-9) which is one understanding of those verses. Basically, the Kings of Israel had Jehovah’s authority backing them hence “Jehovah was their throne”. Of course, Jehoshua far exceeds any of the earthly kings of Israel including Solomon and David who were both magnified exceedingly by Jehovah. 5 For unto which of the angels said he at any time, Thou art my Son,This day have I begotten thee? and again, I will be to him a Father,And he shall be to me a Son? The understanding of Psalm 2:7 (quoted here above in verse 5) was explained a bit in the above commentary of verse 4. The phrase “Thou art my Son, this day I have begotten thee” has nothing to do with literal birth but rather is related to Psalm 89:27 where “Jehovah” is quoted as saying “I also will make him my firstborn, the highest of the kings of the earth”. This is Royal adoptionist language where Jehovah anoints His chosen one into Kingship and Sonship making the Messiah the firstborn Son of Jehovah God i.e. “only begotten Son” (Monogenes-Greek = only ordained, published, generated (in the case of Jehoshua generated by the Spirit i.e. new birth, begotten from above). Jehoshua was spiritually begotten by the Father via baptism as His only begotten Son which basically means “firstborn Son”. Verse 5 denotes the comparison between angels and Jehoshua and that no angel was ever told by Jehovah that they were His only begotten i.e. firstborn Son. Angels are sons of God but none of them were ever made the preeminent (firstborn, only begotten) Son meaning chief in rank not meaning literal birth. Only David’s seed was predestined and prophesied to be the coming “only begotten Son’. This eliminates the possibility of Jehoshua ever being Michael the archangel or the angel of Jehovah. The phrases “only begotten Son” and “Firstborn Son” prophetically apply to the Davidic dynasty and their right to Royal Kingship. Only David’s seed could qualify for this title not any angel. The title “only begotten Son” describes a spiritual anointing (begetting) of Jehovah’s chosen one and also an adoption into Kingship and Sonship according to the everlasting Davidic covenant. Being the King of Israel (when it is a Davidic descendant) and the Son of God go hand in hand. It’s a Messianic Royal title. In order to enter into Kingship and Sonship one has to be anointed by Jehovah’s Spirit thereby being begotten from above. When David and Solomon were anointed as king of Israel, the Spirit of Jehovah came upon them mightily hence they had a rebirth and entered into a legal Father-Son relationship with Jehovah. This was actually true of all Davidic kings in that they entered into covenant Father-son relationship with Jehovah upon being anointed by His Spirit to be the king. 6 And when he again [g]bringeth in the firstborn into the world he saith, And let all the angels of God worship him. Jehoshua being the firstborn Son by Jehovah God by baptism and then the confirmation of this by resurrection (Romans 1:1-4), was brought into the heavens (world) and was worshipped by the angels. The angels of God worshipped the Son of God upon His ascension (Revelation 5:9-14). When Jehoshua was born He was made a little lower than the angels (Hebrews 2:9) so the above passage is regarding the Son of God’s resurrection when He was made better than the angels being fully glorified by Jehovah God. There is no scripture in the New Testament that shows that the Son of God was worshipped by the angels at His birth or even earthly life. However, as Revelation 5:9-14 says, the Son of God is clearly worshipped by the angels after His ascension. The bringing in of the Son of God into the world is referring to the world of heaven as the word “world” is not the usual word when used of this earth. 7 And of the angels he saith, Who maketh his angels winds,And his ministers a flame of fire: The comparison between the angels and the Son of God continues as the angels are described as spirits (wind) and flames of fire, showing the various visual manifestations of God’s angels. 8 but of the Son he saith, Thy throne, O God, is for ever and ever;And the sceptre of uprightness is the sceptre of thy kingdom. The author of Hebrews quotes Psalm 45:6-7 which is a Messianic Kingship coronation psalm showing us clearly what is taking place here. Whereas verse 5 quotes Psalm 2:7 pointing back to the baptism of Jehoshua begetting Him as King of Israel, verse 8 is regarding the Son of God’s enthronement on to the throne of Israel (The Church). Both king David and king Solomon were anointed multiple times before their actual enthronement. One anointing was for the Kingship and then the second anointing was for the actual physical possession of the throne. At Jehoshua’s baptism, He was anointed as Israel’s rightful King being covenanted the throne and the kingdom. Upon Jehoshua’s ascension He was anointed to take physical possession of the throne and the kingdom. Jehoshua is called God by the Father and rightly so as He was prophesied to be the Mighty God (Isaiah 9:6). Being that this is quoted from Psalm 45, which is a coronation passage about an Israelite king, we can safely say that the anointed Israelite kings were called god (elohim) as confirmed by Jehoshua Himself when He referred to the judges of Israel being called gods. Remember that the Judges were forerunners to the office of king of Israel. Both were responsible for communicating and enforcing Jehovah’s word (torah). So when the word “god” was applied to the judges and kings of Israel it was in an honorific way not an ontological way. However, in the above verse the title as it applies to Jehoshua not only denotes an honorific title being given to Him but also a divine one as “Mighty God” in Isaiah 9:6 could also be rendered ‘Divine Warrior”. God as it applies here denotes the Son of God’s divinity being made divine first by baptismal anointing (word being made flesh) and then again in a greater way by resurrection being filled with the fullness of the Godhead bodily. 9 Thou hast loved righteousness, and hated iniquity;Therefore God, thy God, hath anointed theeWith the oil of gladness above thy fellows. During the earthly life of Jehoshua He was without sin and kept the Father’s commandments perfectly. Because of this the Father anointed Him with the oil of the Holy Spirit above His companions. As magnificently as men like Sampson, David and Solomon were anointed with the Holy Spirit, the Messiah Jehoshua was given the power of the Holy Spirit at His ascension in a far greater measure. Revelation 5:6 tells us that the Lamb (Jehoshua) had the seven Spirits of God symbolized by horns (power) and eyes (wisdom). Seven is a number of perfection and it also is the number of the attributes that describe the Spirit of Jehovah that the Son of God was given at His baptism (Isaiah 11). Also, in Revelation 5:6 it says that the Spirit that rests upon the Son of God was sent forth into all the earth tying this in to Hebrews 1 and the enthronement of Jehoshua which was when He received the Spirit in its overflowing abundance upon His ascension. This sending forth into all the earth described in Rev 5:6 also ties into the day of Pentecost which Peter connects to Hebrews 1:8-9 (the enthronement of Jehoshua) as stated in Acts 2: 33 Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. The progression is that Jehoshua ascended up to heaven and sat down on the right hand of God being enthroned on the Davidic throne and then was anointed with the Holy Spirit more abundantly than anyone ever before. The fullness of the Spirit is described in Revelation 5;6 as seven horns (power) and seven eyes (wisdom). Upon reception of the Holy Spirit which the Father had promised to Him, Jehoshua then sent the Holy Spirit into all the earth with the initial phase of this on the day of Pentecost. In Acts 1, Luke writing says that Jehoshua in verse 4 commanded His apostles to wait in Jerusalem until the promise of the Father arrived in which they would be baptized by the Holy Spirit obviously speaking of the day of Pentecost just a chapter later. Jehoshua realized this promise upon His ascension and enthronement (Acts 2:33). The Son of God then poured out the Holy Spirt to His apostles on the day of Pentecost. The day of Pentecost was the inauguration of the Kingdom of Jehoshua Messiah as it coincides with the enthronement of the King Jehoshua. 10 And, Thou, Lord, in the beginning didst lay the foundation of the earth,And the heavens are the works of thy hands: Many people ascribe this passage to the Son of God but the context of Psalm 102 and Hebrews chapters 1 and 2 show us that the Father is in view here. The author of Hebrews is validating the Son of God’s superiority by acknowledging the Sovereignty of the One who is enthroning Him as King and made Him His Firstborn Son. The Father here is being acknowledged as the eternal creator thereby cementing the authority of the decrees that He has made concerning His Son. 11 They shall perish; but thou continuest:And they all shall wax old as doth a garment; 12 And as a mantle shalt thou roll them up,As a garment, and they shall be changed:But thou art the same,And thy years shall not fail. Verses 11 and 12 are talking about the Day of Jehovah and the dissolving of the elements and the subsequent new creation i.e. the new heavens and the new earth. The author also speaks to the eternality of God the “who is and who was and who is to come” who will still remain despite the end of this system of things. These verses also show that there is only one new heaven and one new earth that the people of God anticipated. There was no interim 1,000 year interim period between the second advent and the new heaven and new earth. The writers of the bible often spoke of the present age and the age to come which followed the great and terrible day of Jehovah. There was only one “age to come” prophesied by the prophets and other writers of the bible. Verse 12 alludes to the new heaven and new earth after the day of Jehovah (verse 11). The day of Jehovah would be followed by the new heaven and new earth with no interim period ever mentioned by any of the bible writers. Peter attests to this very concept of the new heaven and new earth coming right after the day of Jehovah (second advent of Messiah): 2 Peter 3:10-13 10 But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be [f]burned up. 11 Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, 12 looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness. This above passage from Peter proves beyond a shadow of a doubt that the next event the saints looked forward to following the second advent, was the new heaven and new earth not a temporal millennial interim period in earthly Jerusalem. With a new heaven and new earth we will have a new Jerusalem. 13 But of which of the angels hath he said at any time, Sit thou on my right hand,Till I make thine enemies the footstool of thy feet? A reference to Psalm 110 and the Messiah’s enthronement as King of Israel. The Son of God will sit on His throne until the time appointed Him by the Father. Once the Son of God’s enemies have been made ripe for the harvest, then He will stand up from His throne and execute the wrath of Jehovah His Father upon His descent to the earth. 14 Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation? A further contrast between the Son of God and the angels. The angels are described as spirits by the author who minister to the saints of the Messiah and God. On the other hand, the Son of God is a man (1 Timothy 2:5) and sits on the Fathers throne and is head over all creation (Colossians 1:15). The angels are spirit beings with no human flesh, whereas the Son of God is a man of the seed of David in whom the Godhead of the Father fully dwells (Colossians 2:9).
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