In Part 5, we looked at 40 direct references to Yeshua being the Shaliach of God. That does not include indirect references or derivatives of the word “sent.” The objective is to hear it the way his audience heard it, with their understandings, not the way we hear it today.
In Deut 18.15-17, we learn that the shaliach of the First Redemption was Moses. We know that the shaliach of the Second Redemption is Yeshua, based on the verses we just went over. In Exo 20.18-21, we have the word “thunderings” (kolot) and it means “voices.” The people said they wanted Moses to speak to them because these manifestations frightened them and they were afraid they were going to die (Deut 18.16). In other words, they did not want to be in the presence of God, it was too awesome. So, they told Moses to go and hear what the Lord had to say, and then come and tell us. They wanted a “mediator.”
When we go back to Deut 18.15-17, Moses is saying “you asked for this” and it is a good thing. Then we come to Deut 18.18-19. The Lord says “I will (future tense) raise up a prophet like you (Moses) and I will put my words in his mouth, and he shall speak to them all that I command him. And it shall come about that whoever will not listen to my words which he shall speak in my name, I myself will require it of him.” That is the essence of what we read about with Yeshua in the Gospels. He was speaking the words the Father was giving him to speak.
There is a pattern to God’s warnings. The Lord will use recognized, certified by God prophets to convey his word (1 Sam 3.20; Exo 4.8-9). His words of warning are clear and plain, and signs are announced and explained in advance, not retroactively, or after the event happens (1 Kings 18.24-39; 1 Sam 12.17; Num 16.29-33). So-called prophets today will predict many things that do not happen, then after something happens (like 9/11 or another catastrophe) they say, “I saw this in a dream” and “God spoke to me about this long ago.” Everyone hails them as a prophet and they are on TV talking about what they saw after an event happened, and everyone thinks they are a prophet. That is not how the Lord does things, that is how man does it. See our teaching on “Are There True Prophets Today” on this site for more information on prophets today.
The following will be what is called “The Law of Agency” from the Encyclopedia of the Jewish Religion” by Werblowsky and Wigoder, and it says, “Agent (Heb shaliach): The main point of the Jewish law of agency is expressed in the dictum ‘A person’s agent is regarded as the person himself’ (Ned.72b; Kidd. 41b). There fore any act committed by a duly appointed agent is regarded as having been committed by the principal, who therefore bears full responsibility for it with consequent complete absence of liability on the part of the agent. A number of results stem from this basic premise. The agent must be of the same legal status and standing as his principal. The appointment of a minor, imbecile, or deaf mute as an agent is invalid, as is any appointment by them (Bava Kamma 6.4). Similarly, the death of the principal automatically voids the agency. Betrothal or divorce by proxy is effected by appointing the proxy as an agent. The agent is regarded as acting in his principal’s interest and not to his detriment, and in any dispute as to whether the agent exceeded the terms of his agency this consideration is taken into account. The only exception to the plenipotentiary powers of the agent within the terms of his is the rule that ‘One cannot be an agent for a transgression’ (Kidd 42.b); the law of agency applies only to legal acts, and a person committing a crime as the agent of a principal is held responsible for his act.”
The term “Mashiach” means “anointed one” or “empowered one.” It is where we get the word “Messiah” from. Without a doubt, Yeshua is the Messiah. However, we have numerous individuals who are a “Mashiach” in the Scriptures. The Kohen Ha Gadol, or High Priest, is a “mashiach” of God. A prophet is a “mashiach.” But, there is a difference between being “a” mashiach and being “the” mashiach. Likewise, there is a difference between being “a” shaliach and being “the” shaliach.
Now, how important is the term “shaliach?” We have words today that take down the meaning. For example, we don’t like the word “disciple” because it is a watered down word in English from the Hebrew “talmid.” We have denominations called “Disciples of Christ.” However, the Hebrew word “talmid” means a student. They were constantly learning and “moving forward” in what the Lord was showing them. They devoted, in many cases, their whole lives to this. They were very serious about it.
It is the same thing with the word shaliach, which is translated in English as “apostle.” Some say Yeshua was an “ambassador” of God in English. But the shaliach of God spoke the very words, the exact words, God gave him to speak, and these words would be required of him. Yeshua said over and over again, “I am the shaliach (sent one) from God.” The Angel of the Lord is manifesting himself before the people in many verses, and he is speaking, putting forth the exact words of the Lord, as if the Lord was right there saying them. That is why when you have the Angel of the Lord, several verses later it will say “And the Lord said.” It is a key term and one of the most important terms and concepts we have in the Scriptures, and it must be understood. The Lord sent out his “talmidim” as “shaliachim” and teaching his very words and the concepts associated with them. Yeshua taught the Torah, so did the shaliachim. They were to speak the words God gave them to speak. Many today have perverted what the shaliachim taught into what their denomination says or what replacement theology Christianity teaches. They have distorted what was actually being said.
Joseph, as we have seen, is presented as a shaliach in Gen 45.4-8. He is not “the” shaliach, but he is a type of “the shaliach.” He says it three times. Gideon was a shaliach in Judges 6.14. KIng Saul is a picture of the first Adam and a shaliach (1 Sam 15.18). Isaiah was a shaliach (Isa 6.8). Jeremiah was a shaliach in Jer 1.7 and we could go on and on.
In Exo 3.12, the Lord sends Moses and he is to bring the children of Israel out of Egypt, and he was to bring the people “to this mountain.” The mountain is called “adamat kodesh” or holy ground, and it is only the second time in the Torah that “kodesh” is used. The first time it is used is when he called the Sabbath “sanctified.” When Moses goes up the mountain, the first thing he is told is to take off his sandals. God brought Israel out of Egypt for two reasons. He is going to give them the Torah and they will receive instructions for the Mishkan.
Now, the Shki’nah (Shekinah) is the presence of God. You will see that concept in the word “Mishkan” (shkan=shkinah). The know the mountain has a kedusha from Exo 3.5. When they leave Mount Sinai, the kedusha on the mountain (Exo 3.5) will go with them in the Mishkan. So, they will have “adamat kodesh” that will travel with them. So, we need to take a look at this concept.
In Exo 25.8-9 it says, “And let them construct a sanctuary (Hebrew “mikdash”=see the word “kodesh” in that word?) for me, that I may dwell within them (Hebrew “asooli midash shkanti b’tawcham”), according to all that I am going to show you, the pattern (Hebrew “tavnit” meaning “blueprint”) of the tabernacle (Mishkan) and the Pattern (tavnit/blueprint) of all its furniture, just so you shall construct them.” You will notice later, when he describes what to make, he starts with the Ark on the inside, moving outwards. This teaches us that the Lord will place the Torah within us, and on our heart, our “Ark” (Jer 31.31-34), from the inside. It also shows “his view” as he looks outward from the Holy of Holies as we approach him. It is his perspective.
Since the fall of man, we have lost the significance of what the concept of Kedusha means.. We cannot comprehend the depth of God. So, it was necessary for God to give them something that he could teach this concept from. The Lord does this through the Temple ceremonies and procedures. He shows what it was like in the Garden of Eden.
They will have the Mishkan till they cross into the land. Then, they will have a permanent Mishkan placed until they have the First Temple. The Temple is called the “Beit Ha Mikdash” meaning the “House of Kedusha.” So, the Lord tells them to go “to this mountain.” We have already said before that there are three “mountains of God.” They are Mount Sinai, Mount Moriah and Mount Tzion.
When you read about the calling of Jeremiah in Jer 1.4-10, you will see that what Jeremiah says to the Lord is very similar to what Moses said when he was sent at the burning bush. Jeremiah says “I don’t know how to speak” (1.6). The Lord tells him that he will break down nations like Moses did and that the Lord will “put my words in your mouth.” This takes us right back to the Law of Agency, similar to Isa 6.5-7. Isaiah couldn’t speak either because he was a man with unclean lips, but the Lord changed that. This is similar to Moses also.
The shaliach is one of the most used terms by Yeshua about himself that we have, and yet it is unseen, unappreciated and misunderstood. In Part 7 we will pick up here.