By: David Burge

In Hebrew thought, the “first cause” is not always distinguished from “intermediate” or “secondary” causes. That is to say: The principal is not always clearly distinguished from the agent, the one commissioned to carry out an act on behalf of another. Sometimes the agent, standing for the principal, is treated as if he or she were the principal him or herself, though this is not literally so. Principal and agent remain two distinct persons but they act in complete harmony. The agent acts and speaks for his principal. 

The Principle of Agency in Scripture 

In the Bible there are examples of human principals using fellow humans for agents, of Elohim as divine principal using angelic agents, and of Elohim using human agents. This notion of principal and agent is the key to understanding the relationship between the one true Elohim and His Son, Yeshua Messiah. 

Human Principal and Agency in the Gospels 

The concept of principal and agency can actually help us to reconcile what appear otherwise to be contradictions in the parallel accounts found in the synoptic Gospels. So in the account of Yeshua healing the centurion’s servant, Matthew speaks of a conversation between the centurion himself and Yeshua (Mt. 8:5-13). Luke tells us that the centurion did not in fact come personally. He sent some “Jewish elders” and then some “friends” to Yeshua with his requests (Luke 7:1-10). The centurion here is the principal; the Jewish elders and the centurion’s friends are his appointed, commissioned agents. Remembering that in Hebrew thought, the principal and the agent are not always clearly distinguished, Matthew mentions only the principal (the centurion) without distinguishing the agent (the Jewish elders and friends). Luke mentions both principal and agents. To put it another way, in Matthew’s account, the elders (agents) stand for and are treated as the centurion (principal), even though this is not literally true. 

Similarly, when Yeshua was questioned concerning who might sit next to him in his Kingdom, Mark gives us the impression that James and John themselves personally asked whether they might sit next to Yeshua in places of royal authority (Mk. 10:35-40). Matthew tells us that in fact it was the mother of Zebedee’s children who actually made the request to Yeshua (Mt. 20:20-23). In this case, Matthew gives the agency (the mother), whereas Mark does not. Again, putting it the other way around, in Matthew’s account the mother (as agent) stands for and is treated as James and John (the principal), even though this is not literally true. 

Divine Principal and Human Agency 

Yehovah told Moses that he would be “Elohim to Aaron” (Ex. 4:16). He says, “I have made you Elohim to Pharaoh and your brother Aaron shall be your prophet” (Ex. 7:1). In Exodus 7:17-21 Yehovah says: “By this you will know that I am Yehovah: With the staff that is in my hand I will strike the water of the Nile, and it will be changed into blood. The fish in the Nile will die, and the river will stink; the Egyptians will not be able to drink its water.” Yehovah then says to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt — over the streams and canals, over the ponds and all the reservoirs — and they will turn to blood.’” Moses and Aaron did as Yehovah had commanded. Aaron raised his staff and struck the water of the Nile “and all the water was changed into blood.” 

Yehovah had said that He Himself would strike the waters with the staff in his own hand. Yet, it was Aaron’s hand that held the rod, and Aaron who struck the Nile. Clearly, Aaron is not Elohim. Rather, Aaron stands as Elohim’s agent, in the place of Elohim. One might even say he is “Elohim,” not literally, but in a manner of (Hebrew) speaking. One might even say in this case that Elohim (as principal) was represented by Moses (the agent), who in turn was represented by Aaron! 

Divine Principal and Angelic Agency 

Genesis 18 begins by saying that “Yehovah appeared to Abraham” (v. 1). We read that Abraham “looked up and saw three men” (v. 2). The implication is that one of the three is in a sense Yehovah. Later it is Yehovah who says, “I will surely return to you about this time next year” (vv. 10, 13). When the men get up to leave Yehovah speaks yet again (v. 17). Finally, two of the angelic men turn away. As the NIV has it, “Abraham remained standing before Yehovah” (v. 22). The alternative, given as a footnote, reads “but Yehovah remained standing before Abraham.” It was not literally Yehovah (the principal) who appeared to Abraham; it was a Messenger (His agent). As agent of Yehovah, however, the Messenger is treated as Yehovah. We know this must be so because the Bible is adamant: No one has seen Elohim (John 1:18; 1 John 4:12; 1 Tim. 6:16). Note too that the one Messenger who directly represents Elohim is worshiped as Elohim’s agent. 

When Jacob wrestled with a heavenly being, he is said to have “seen Elohim face to face.” So Jacob is said to have wrestled with “Elohim” (Gen. 32:24-30). However, we know from the word of Yehovah to the prophet Hosea that Jacob in struggling against Elohim actually wrestled with a Messenger (Hos. 12:3-4). Jacob did not literally wrestle with Yehovah (the principal); it was with a Messenger (His agent) that he wrestled. However as the agent of Yehovah the Messenger is treated as Yehovah. Again, we know this is so because the Bible insists: No one has ever seen Elohim (John 1:18; 1 John 4:12; 1 Tim. 6:16). So too, when Jacob, as an old man, blessed Joseph’s children he said, “May the Elohim before whom my fathers Abraham and Isaac walked, the Elohim who has been my shepherd all my life to this day, the Messenger who has delivered me from all harm — may he bless these boys” (Gen. 48:15-16). Surely, Elohim Himself is not a Messenger, but the Messenger as His agent represented Him. 

Another very clear example of this type of thinking is as follows. According to Deuteronomy 4:12 it was Yehovah who spoke to Israel “out of the fire” to give them His Law at Sinai. It is said to be Yehovah’s own voice that they heard. Yet several Scriptures reveal the speaker to have been a Messenger. Stephen says that “he [Moses] was in the assembly in the wilderness, with the Messenger who spoke to him on Mount Sinai” (Acts 7:38). He told the Jews, “You have received the law that was put into effect through Messengers, and have not obeyed it” (v. 53). Paul also says, “The law was put into effect through Messengers by a mediator [Moses]” (Gal. 3:19). Hebrews 2:2 only serves to confirm this point, saying that the message (the law) was “spoken by Messengers.” This is no contradiction. Yehovah did not literally speak “out of the fire.” a Messenger spoke. However as the agent of Yehovah the Messenger is treated as Yehovah. It is as if Yehovah actually spoke. 

Scripture affirms that it was Elohim who “opened the doors of the heavens” and “rained down manna” for the people of Israel to eat during their wilderness wanderings. He gave them “the grain of heaven” to eat (Ps. 78:23-24). The manna did not literally come down from heaven, the throne of Elohim. It was “from heaven” in that it was a gracious gift of Elohim. So too, the manna is called “the bread of Messengers” (Ps. 78:25). This is probably not because Messengers actually have manna for breakfast. Elohim himself provided the food, but he did it through the agency of His Messengers. 

“The Messenger of Yehovah” 

When Hagar saw the Messenger of Yehovah she said, “I have now seen the one who sees me” (Gen. 16:7-14), referring to Elohim. The Messenger of Elohim said to Jacob, “I am the Elohim of Bethel, where you anointed a pillar” (Gen 31:11-13; cf. 28:16). While it is said that “the Messenger of Yehovah” appeared to Moses from within the burning bush, it was Elohim who called to him “from within the bush” (Ex. 3:1-5). Manoah, realizing he had seen “the Messenger of Yehovah,” said to his wife, “We have seen Elohim!” (Jud. 13:20). So too, works attributed to the “Messenger of Yehovah” are attributed to Yehovah himself. The Messenger is said to have brought Israel out of Egypt (Ex. 3:7-8, Jud. 2:1). He is said to have sworn to give the land to the seed of Abraham (Gen. 15:18; Jud. 2:1). It was he who is said to have “cut a covenant” with Israel (Gen. 15:18; Jud. 2:1). 

Many suggest that the Messenger of Yehovah is a manifestation of Yehovah Himself. Some even suggest that the Messenger of Yehovah is a pre-incarnate (pre- human) form of Yeshua Messiah. If you believe this—Scripture is clear on this point—we suggest that you are mistaken. The book of Hebrews makes much of the supremacy of the Son and the superiority of his ministry over that of Elohim’s servants, the Messengers (1:5-14). It is because the ministry of the word in the Son is superior to theirs that it must not be neglected. If the message “spoken by Messengers” (see the previous section) was binding, the saving Gospel message that comes by the Son is more so (2:1-4). While the Son was “made a little lower than the heavenly beings” (Heb. 2:7, 9), the “Messengers” of the LXX (Gk version of the OT) (Ps. 8:4-5), he has been exalted far above them by Elohim the Father. He who is so superior to the Messengers cannot himself be a Messenger. One of the greatest truths revealed by Hebrews (1:1-2) is that Elohim expressly did not speak through His Son in the Old Testament times. That is because the Son was not yet living. He had not yet been brought into existence (begotten) in Mary’s womb (Matt. 1:20; Luke 1:35). To say that the Messenger of Yehovah is Yehovah Himself is inaccurate and imprecise. The Messenger of Yehovah is the agent of Yehovah and thus stands for Yehovah Himself. Exodus 23:20-21 makes this clear: Yehovah says, “See, I am sending a Messenger ahead of you, to guard you along the way and to bring you to the place I have prepared. Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my name is in him.” As Yehovah’s chosen representative, the Messenger speaks whatever he is told to speak by Yehovah. The people are to obey the Messenger’s voice because “my [Elohim’s] name is in him.” That is, the Messenger represents Elohim when he is sent on a mission from Elohim. 

Has Anyone Ever Seen Elohim? 

When Elohim confirmed His covenant with Israel, it is said of Moses, Aaron, Nadab, Abihu, and the 70 elders that they “saw the Elohim of Israel” (Ex. 24:9-11). So too, in Exodus 33:17-23, Moses is said to have seen Elohim’s “back.” Elohim would not allow Moses to see His face when He passed because “no man can see Me and live.” Note, in verse 20, in Elohim’s own words, “seeing Elohim’s face” and “seeing Elohim” are synonymous. Seeing Elohim’s “back” is akin to seeing “Elohim’s glory” (Ex. 33:18, 22), which Moses did indeed see. As the writer to the Hebrews puts it, Moses “saw Him who is invisible” (Heb. 11:27). How is it then that the Bible is so clear: “No one has ever seen Elohim”? (John 1:18; 1 John 4:12). He “lives in unapproachable light, whom no one has seen or can see” (1 Tim. 6:16). The only explanation available to us is that none of these worthies ever literally saw Elohim. Rather they saw Elohim’s agent, His chosen representative, who spoke with the authority of Yehovah as though he were Yehovah. They saw the Messenger of Yehovah. In exactly the same manner Yeshua said “He who has seen me has seen my Father” (John 14:9). 

The Messiah as Elohim’s Agent 

There are a number of texts where titles explicitly referring to Elohim in the Jewish Scriptures are referred to Yeshua in the Christian Scriptures. Many take this as proof positive that the two are One in a Trinitarian sense, that is, two Persons in the One Essence of Elohim. Comparing Scripture with Scripture, in line with all that has gone before, it can easily be shown that these verses teach the vital truth that Yehovah is the principal and the Messiah is His agent. As His appointed representative Messiah stands in the place of Elohim, but is not literally Elohim any more than Moses, Aaron or any of the Messengers who stand in the place of Elohim are literally Elohim. 

Yeshua as Savior 

The Jewish Scriptures are clear on this point: Elohim is the sole Savior of Israel. Yehovah says, “I am Yehovah, your Elohim, the Holy One of Israel, your Savior” (Is. 43:3); “apart from Me there is no savior” (Is. 43:11; cf. 45:15, 21; 49:26; 60:16; 63:8). Nevertheless, Moses, as Elohim’s agent, is called a savior (Acts 7:35; cp. 27 and Ex. 2:14; 18:13). The judges, as Elohim’s appointed agents, are also called saviors (Jud. 3:9, 15; Neh. 9:27; Ex. 2:14; 18:13, Acts 7:27, 35). The prophets speak of other human agents, yet future, who will save Israel (Is. 19:20, Obad. 21). Of course the Apostles acknowledge Elohim as their Savior also. They speak of Elohim as “our Savior” (1 Tim. 1:1; Tit. 1:4) and as “the Savior of all men” (1 Tim. 4:10). For them “the grace of Elohim [the Father] brings salvation” (Tit. 2:10). But in true Biblical fashion, they also refer to Yeshua, Elohim’s ultimate agent, as Savior. He was born a Savior (Luke 2:10-11) and not just the Savior of Israel but “the world” (John 4:42). “Salvation is found in no one else.” There is “no other name” than that of Yeshua “by which we must be saved” (Acts 4:12). They were eagerly awaiting that Savior, Yeshua Messiah (Phil. 3:20). This does not however prove that Yeshua is Yehovah Elohim any more than the fact that Moses and the judges of Israel are called savior, makes them literally Divine. There is indeed only one ultimate Savior who is the Elohim and Father of Yeshua. Yeshua is also savior as the perfect agent of the One supreme Savior. Salvation derives as Jude 25 says from “the only Elohim” who is our principal savior “through” His agent Yeshua Messiah. 

Yeshua as Shepherd 

Without doubt Elohim is the principal “shepherd” over Israel (Gen. 49:24; 80:1; Jer. 31:10; Ezek. 34:11-16). David said, “Yehovah is my shepherd” (Ps. 23). “We are His people, the sheep of His pasture” (Ps. 100). The prophet Isaiah agrees, saying, “He [Yehovah] tends His flock like a shepherd” (Is. 40:11). However He shepherds His people Israel through His agents. Thus the elders of Israel were Elohim’s appointed shepherds (2 Sam. 7:7). David himself was appointed by Elohim to shepherd Israel (2 Sam. 5:1-3; 1 Chr. 11:1-3; Ps. 78:71). Then also a future greater “David,” the Messiah, was predicted to be Elohim’s appointed shepherd over Israel (Ezek. 34:23-24). 

Is it any wonder that Yeshua, Elohim’s ultimate agent, should refer to himself as “the good shepherd” (John 10:11, 14) or that his Apostles refer to “our Lord Yeshua” as “that great shepherd of the sheep” (Heb. 13:20) and “the shepherd and overseer [bishop]” of our souls (1 Pet. 2:25). Nevertheless, this does not prove that Yeshua is literally Yehovah transmuted into flesh, any more than the fact that the elders of Israel and King David being styled shepherds of Israel proves them to be Elohim incarnate. 

Yeshua as Judge 

Elohim is the principal judge of the whole earth (Gen. 18:25; 1 Sam. 2:10; 1 Chr. 16:33; Ps. 50:3-4; 67:4; 94:1-2; 96:13; 98:9); yet though it is said that Elohim Himself is judge (Ps. 50:6) and that Elohim Himself will bring every deed into judgment, “including every hidden thing, whether it is good or evil” (Ecc. 12:14), Elohim has chosen and commissioned human agents as judges to execute Elohim’s judgment throughout Israel’s history. 

Comparing Scripture with Scripture we discover that Yeshua, Elohim’s ultimate agent, actually stands for Elohim and will judge all things at the end. “He [Yeshua] will bring to light what is hidden in darkness and will expose the motives of men’s hearts” (1 Cor. 4:5). “For we must all appear before the judgment seat of Messiah” (2 Cor. 5:10) when he will judge “the living and the dead” (2 Tim. 4:1). When the Son of Man comes “all the nations will be gathered before him” (Matt. 25:31-46). The Father will actually judge no one. He has “entrusted all judgment to the Son” (John 5:22-27). The Father “has set a day when He will judge the world with justice” but through the agency of “the man He has appointed” (Acts 17:31). Note that the Son does not judge in his own right but only because the Father entrusts judgment to the Son (John 5:22-27). And the Son is styled man and not Elohim. That of course is because there is only One Elohim, and not two! 

Yeshua as the Rock or Stone of Stumbling 

Peter applies to Yeshua the text describing the Messiah as “a stone that causes men to stumble and a rock that makes them fall” (Is. 8:14; cp. 1 Pet. 2:8). Again, remember Yeshua is Elohim’s agent. Thus when Isaiah says, “Yehovah will be a stumbling stone,” he allows for the fact that Elohim causes Israel to stumble over Yeshua His agent. “The stone the builders rejected has become the capstone; Yehovah has done this, and it is marvelous in our eyes” (Ps. 118:22, 23). 

Yeshua as the Coming One 

In Isaiah 40:10 we read, “See, the SovereignYehovah comes with power, and His arm rules for Him. See, His reward is with Him, and His recompense accompanies Him.” Clearly, the Sovereign Yehovah is the Father. The phrase “His arm” may be taken to refer to Messiah (John 12:38), but “the Sovereign Yehovah” is the coming one; it is He who brings His reward with Him. Yet the Christian Scriptures repeatedly tell us that Yeshua is the coming one (Rev. 22:7, 12, 20). Our reward is with him (Rev. 22:12). This is not because Yeshua is Elohim but because Yeshua as His representative stands in place of Him. 

Zechariah 14:4 should be seen in this light as well. “On that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south.” In the Jewish Scriptures “His feet” are Yehovah’s feet. Christians believe it is Yeshua who is returning to set up his Kingdom upon earth. But rather than jumping to the erroneous conclusion that Yeshua is Yehovah we should understand that, as Yehovah’s agent, Yeshua’ feet are spoken of as Elohim’s feet in exactly the same way as Aaron’s hand is spoken of as Yehovah’s hand (remember Ex. 7:17-19). 

All the Second Coming passages in the OT are referred to Elohim, but in the NT to Yeshua. Since there is only one Elohim, we know that Yeshua cannot be Elohim (which would make two!). The principle of agency steps in to provide a wonderfully satisfying solution to the apparent puzzle. Elohim acts through and in His beloved Son and also in His sons. 

Yeshua as King of Kings, Lord of Lords, etc. 

Surely, the same reasoning applies to Yeshua’ being called “King of Kings and Lord of Lords” (1 Tim. 6:15; Rev. 17:14; Rev. 19:16), King or Lord of glory (Ps. 24:7, 10; 1 Cor. 2:8), the first and the last (Isa. 44:6; 48:12; Rev. 1:17; Rev. 22:13), the Rock (1 Sam. 2:2; Ps. 18:2; 31:2; 89:26; Is. 17:10-11; Mt. 16:16; 1 Cor. 10:4; 1 Pet. 2:4, 6) and so on. Yeshua stands in this relationship to Yehovah not because he is Yehovah in a literal sense, but because as Elohim’s ultimate agent he stands for Yehovah in a way that supersedes the status of Moses and Aaron or any of the Messengers, even the Messenger of Yehovah, who preceded the time of Yeshua. 

Zechariah and the “Thirty Pieces of Silver” 

Perhaps one more example will drive the point home. The prophet Zechariah, speaking about himself and recording an event in his own life, pictures his prophetic ministry as the shepherding of sheep. When he challenged the leaders of Israel to give him the wages due him, they gave him instead the price of a slave (30 pieces of silver). This surely was an insult worse than if they had not paid him at all. So Yehovah told the prophet to throw it to the potter. 

“And Yehovah said to me, ‘Throw it to the potter, the handsome price at which they priced Me!’ So I took the thirty pieces of silver and threw them into the house of Yehovah to the potter” (11:13). It may be that Yehovah Himself speaks of being priced at 30 pieces of silver, but it was Zechariah who was so paid. Are we to assume that Zechariah is Almighty Elohim? Not at all! Rather, in so pricing Zechariah Yehovah’s agent, they thus priced Yehovah Himself. So when Yeshua was betrayed for 30 pieces of silver (Mt. 26:14-15; 27:3-10) they betrayed Yehovah for 30 pieces of silver. We need no more conclude, therefore, that Yeshua is Yehovah in a Trinitarian sense, than we would conclude that Zechariah is Yehovah. The Trinitarian idea of Elohim in three Persons had not been imagined in NT times. A fine recent study by a German scholar, One or Three? by Karl-Heinz Ohlig, says, “The Trinity possesses no biblical foundation whatsoever” (p. 130). 

Conclusion 

A Jewish understanding of the law of agency is expressed in the dictum: “A person’s agent is regarded as the person himself.” Elohim appointed Yeshua the Messiah as His agent. As such anything he does is regarded as though the Almighty Himself did it. One trusts the principal in trusting the agent. This notion of principal and agency helps us to understand why if you do not honor the Son, you do not honor the Father (John 5:23; 15:23). By refusing to honor and love the agent you are refusing to honor and love the principal. We see in Yeshua a perfect reflection of his principal. He who has seen and heard Yeshua has seen and heard the Father (John 14:9, 10; 10:38). And remember that people should be able to see Elohim and Yeshua in you, since Christians are also Elohim’s agents to bear the saving Gospel of the Kingdom to others.