Messianic Noahites have three options when it comes to considering Rebbe Yehoshuah Minzaret's nature:
:'''Either 1'''. He was the Angel Metatron (Mahamadim) on one of his uncountable visits to our world (Assia) in the form of human flesh and blood. The nature of the relationship of the Angel Metatron to the godhead is one for Jewish Kabbalists to study and is not for Noahites to worry about. While promoting this view, the ideas that Metatron can be taken as a god *besides* G-d or has any offspring were both rejected by [[Tachkastan's Ma'amad]] which the Noahite Baptists looked to for guidance. The same ideas are still unacceptable in modern Judaism. :'''Or 2'''. He was just a human who can be regarded as a proto Messiah and as a personal Messiah but not as the end times Messiah because no one has yet been exposed as the end times Messiah for everyone to see. In this case he may only be regarded as a son of G-d in the same sense that every Ezrah (אזרח) is a son of G-d. However, it should be mentioned, that view was rejected by [[Tachkastan's Ma'amad]] which the Noahite Baptists looked to for guidance. They also rejected the view that only a Messiah could be regarded as a son of G-d. :'''Or 3'''. The Chabadniks's view that the will of God can begin to dwell in human flesh through sincerely and consistently doing one's utmost to be shomeir Torah while making clear that such a blessing doesn't deify a person is also a valid Jewish position. That blessing was considered to have been attained by Rebbe Yehoshua's Mother [[Miriam bat Hanna]] according to [[Tachkastan's Ma'amad]] which the Noahite Baptists looked to for guidance.
However, the view that G-d adopted a human to be his own flesh as claimed by certain Chabadniks is possible was rejected by [[Tachkastan's Ma'amad]] which the Noahite Baptists looked to for guidance because it poses a problem concerning what happened to the human will. Moreover, it is just as unacceptable today as it was then to say, G-d forbid, that G-d becomes the Messiah.
