Patriarchinity Chapter 5 Proxy vs. Confusion - NCCG.ORG Ning Network Archive 2008-10

Patriarchinity Chapter 5 Proxy vs. Confusion
By Chris Jacob (Yaacov) Schaefer ©2009

Since it is clear that there is a there is eternal Super-ordination and Subordination within Elohim, let’s see how this can be further understood in terms of:
Who does what for Who? and
Who gets credit for what is done?

First some definitions.
Proxy: authority or power to act on behalf of the super-odinate one. (the super-ordinate one grants this position to the subordinate one.)
Proxy: one who functions by proxy for another.

And a disclaimer: Yes, the word “proxy” does not occur in the Scriptures as “proxy,” but the concept of proxy certainly does.

Beresheeth /Genesis 30:1-8
And when Raqel saw that she bore Yaakov no
children, Raqel envied her sister; and said to Yaakov,
"Give me children, or else I will die."
2 And Yaakov's anger was lit against Raqel: and he said,
"Am I in Elohim's place; who has withheld from you the
fruit of the womb?"
3 And she said, "See my maid Bilhah, go in to her; and she
shall bear upon my knees that I may also have children by
her."
4 And she gave him Bilhah her handmaid to be his wife:
and Yaakov went in to her.
5 And Bilhah conceived, and bore Yaakov a son.
6 And Raqel said, "Elohim has judged me, and has also
heard my voice, and has given me a son": therefore she
called his name Dan.
7 And Bilhah Rachel's maid conceived again, and bore
Yaakov a second son.
8 And Raqel said, "With great strife have I wrestled with
my sister, and I have prevailed": and she called his name
Naphtali.

In other words, Bilhah is Raqel’s proxy. Raqel is having two sons through Bilhah, yet Raqel counts them as her own.

Devarim / Deuteronomy 25:5-9
5 If brothers dwell together, and one of them dies, and has
no child, the wife of the dead shall not marry a ger: her
husband's brother shall go in to her, and take her to
himself as a wife, and perform the duty of a husband's
brother to her.
6 And it shall be, that the firstborn male whom she bears shall
succeed in the name of his brother that is dead, that his
name be not put out of Yisrael.
7 And if the man does not like to take his brother's wife,
then let his brother's wife go up to the gate to the
elders, and say, "My husband's brother refuses to raise
up to his brother a name in Yisrael, he will not perform
the duty of my husband's brother."
8 Then the elders of his city shall call him, and speak
to him: and if he persists, and says, "I desire not to take
her;"
9 Then shall his brother's wife come to him in the
presence of the elders, and loose his shoe from off his
foot, and spit in his face, and shall answer and say, "So
shall it be done to that man that will not build up his
brother's house."

Beresheeth / Genesis 38:3-8
8 And Yahudah said to Onan, "Go in to your brother's
wife, and marry her, and raise up seed for your brother."
9 And Onan knew that the seed should not be his; and it
came to pass, when he went in to his brother's wife, that
he spilled it on the ground, lest he should give seed to his
brother.
10 And the thing that he did displeased YHWH: So He killed
him also.

So in the case of Lewirate marriage, the living brother is the proxy husband to his dead brother’s wife. The firstborn child through that union is counted as a child for the dead brother even though the child was physically from the living brother’s seed.

Before examining Divine Proxy, let’s look at some passages that use pronouns, when if taken woodenly without looking at the rest of Scripture, could result in gross misunderstandings.

Yochanan/John 13:26-27
26 Yehoshua answered, “It is he, to whom I shall give a
matzah piece, when I have dipped it.” And when He had
dipped the matzah piece, He gave it to Yahudah from
Qerioth, the son of Shimon.
27 And after the matzah piece s.a.tan entered into him.
Then said Yehoshua to him, “What you are doing, do
quickly.”

Entered into who? Now someone who really ignores the rest of Scripture could erroneously conclude that the s.a.tan entered the one who was speaking. I don’t even want to say it here because it would sound so blasphemous.
Obviously, from the rest of Scripture, we know that it was actually Yahuduah from Qerioth who s.a.tan had entered, and not Yehoshua.

Yochanan/John 19:10-11
10 Then said Pilate to Him, “You speak not to me? Don’t
you know that I have power to impale You, and have
power to release You?”
11 Yehoshua answered, “You would have no power at all
against Me, unless it was given to you from above:
therefore he that delivered Me to you has the greater sin.”

Someone who ignores the rest of Scripture could erroneously conclude that the “From Above” is being accused of a greater sin. Obviously, Yahushua is telling Pilate that the Yahudim who brought Yahushua to Pilate were guilty of the greater sin. And that them doing that was within YHWH’s plan of using other men’s sin to accomplish His will.

Below is a passage that can only be understood in terms of proxy.

Mattityahu/Matthew 25: 34-40

34 “Then shall the King say to them on His right hand,
‘Come, you blessed of My Father, inherit the kingdom
prepared for you from the foundation of the the world:
35 For I was hungry, and you gave Me food: I was
thirsty, and you gave Me drink: I was a stranger,
and you took Me in:
36 Naked, and you clothed Me: I was sick, and you visited
Me: I was in prison, and you came to Me.’
37 Then shall the righteous ones answer Him, saying, ‘Master,
when did we see You hungry, and fed You? Or, thirsty,
and gave You to drink?
38 When did we see You as a stranger, and took You in?
Or, naked, and clothed You?
39 Or, when did we see You sick, or in prison, and visited
You?’
40 And the King shall answer and say to them, ‘Truly I
say to you, Whenever you have done it to one of the least
of these My Yisraelite brothers; you have done it
to Me.’”

So is Yehoshua saying that his Yisraelite brothers are in fact Him? Is He really saying that there are many legitimate Messiahs all over the place? Of course not! Yehoshua is not preaching the heresy of monism or some kind of new-age mumbo jumbo. Clearly Yehoshua is talking about His ownership of, involvement with, closeness to, and love for believers. He is using a proxy statement to summarize the concept in a succinct way.

So now, lets take a look at some other proxy passages.

Romiyah/Romans 8:9-11
9 But you are not in the flesh, but in the Ruach, if in fact
the Ruach of YHWH dwells in you. Now if any man does
not have the Ruach of Moshiach, he is none of His.
10 And if Moshiach be in you, the body is dead because
of sin; but the ruach is alive because of righteousness/charity.
11 But if the Ruach of Him that raised up Yehoshua from the
dead lives in you, He that raised up Moshiach from the
dead shall also bring life to your mortal bodies by His
Ruach that dwells in you.

When it says the Ruach of YHWH, that is a possessive indication. A Similar language device is used in the sentences: : “ The wife of Thomas Lincoln was Nancy Hanks.” “The mother of Abraham Lincoln was Nancy Hanks.”

Verse 10 of Romiyah/Romans 8 seems to be stating that Yahushua dwells in us, and in v. 11 states that the Ruach HaQodesh lives in us. How can this be? True, Elohim is omnipresent. Yet Yehoshua seems to indicate that he will be elsewhere in the following passages.

Yochanan/John 14:2-3 (combination of RSTNE and ISR)
2 “In My Father’s house are many staying places: if it
were not so, I would have told you. I go to prepare a place
for you.
3 And if I go and prepare a place for you, I will come
again, and receive you to Myself; that where I am, there
you may be also.”

Yochanan 14:12
12 “Amein, amein, I say to you, He that believes on Me, the
works that I do shall he do also; and greater works than
these shall he do; because I go to My Father.”

Yochanan/John 14:28
28 “You have heard what I said to you, I go away, and
come again to you. If you loved Me, you would rejoice,
because I said, I go to the Father: for My Father is greater
than I.”

Maasah Shlichim/Acts 1:9-11
9 And when He had spoken these things, while they
looked, He was taken up; and a cloud
received Him out of their sight.
10 And while they looked steadfastly
toward the heavens as He went up, see, two men stood by them in
white apparel;
11 Who also said, “You men of Galil, why do you stand
gazing up into the heavens? This same Yehoshua, who is
taken up from you into the heavens, shall so come in
like manner as you have seen Him go into the
heavens.”

Ivrim 10:12-13
12 But this Man [Yehoshua], after He had offered one sacrifice for sins forever, sat down on the right hand of YHWH;
13 Waiting from then on until all His enemies are made
His footstool.

So if Yehoshua in all His fullness is sitting at the right hand of YHWH, and says that He will come back to us later, then how can He also be in us now? By Proxy. He sent the Ruach HaQodesh to us so YHWH’s will, Yehoshua’s words and His mind are with us via the Ruach HaQodesh.

QorintyahAleph/1st Corinthians 2:12-13
12 Now we have received, not the ruach of the world,
but the Ruach, which is from Eloah; that we might
know all the things that are freely given to us by YHWH.
13 Which things also we speak, not in the words which
man’s wisdom teaches, but which the Ruach HaQodesh
teaches; comparing spiritual matters with spiritual
matters.

Qoleseyah/Collosians 2:2-3
2 That their hearts might be in full shalom, being knit
together in love, to all the riches of the full assurance of
understanding, to the acknowledgment of the mystery of Father
YHWH and of the Moshiach;
3 In whom are hidden all the treasures of Chochmah (Wisdom) and
knowledge.

Yochanan/John 14:26
26 “But the Comforter*, which is the Ruach HaQodesh,
whom the Father will send in My Name, He [the Father] shall teach you
all things, and bring all things to your remembrance,
whatever I have said to you.”

*(from the Aramaic) the One Who ends the curse

Yochanan/John 13:16
16 Amein, amein, I say to you, The servant is not greater
than His Master; neither He that is sent, greater than He
that sent Him.

How will the Father teach us? By sending us the Ruach HaQodesh. Father YHWH is teaching us via proxy through the Ruach HaQodesh. The Ruach HaQodesh cannot be the same Being as Father YHWH because the Ruach HaQodesh is sent by Father YHWH, and is therefore not greater than Father YHWH, but rather subordinate to Father YHWH.

Yochanan/John 14:9-13
9 Yehoshua said to him, “Have I been so long a time with you,
and yet have you not known Me, Philip? He that has seen
Me has seen the Father; how then are you saying, show us
the Father?
10 Do you not believe that I am in the Father, and the Father
is in Me? The words that I speak to you I speak not from
Myself: but the Father that dwells in Me, He does the
works.
11 Believe Me that I am in the Father, and the Father in Me:
or else believe Me because of the works.
12 Amein, amein, I say to you, He that believes on Me, the
works that I do shall he do also; and greater works than
these shall he do; because I go to My Father.
13 And whatever you shall ask in My Name, that will I do,
that the Father may be esteemed in the Son.”

Now look at the following two verses, how can they make any sense together?

Yochanan/John 14:16a, 18
16 “And I will ask the Father, and He shall give you another
Comforter*.”
*One Who ends the curse.

18 “I will not leave you as orphans: I will come to you
after a little while.”

The only way those two verses can make sense together is if they are understood as declaring Divine Proxy as illustrated in the preceding verses of Yochanan 14:9-10 (above).

We are not like orphans because Yehoshua sent to believers, the Ruach HaQodesh (who had also come upon and dwelt in Him). His Chatuphya (Aramaic for same substance) is also the Chatuphya of the Ruach HaQodesh. Both are Elohim. Yehoshua is with us by Proxy via the Ruach HaQodesh, because the Ruach HaQodesh brings to our remembrance what Yehoshua has said to us (and also what YHWH has said to us because Yehoshua spoke YHWH’s words).

The proxy nature of Elohim is revealed even when people sinned.

Maasah Schlichim/Acts 5:3-4
3 But Kepha said, Chananyah, “why has s.a.tan filled your
heart to lie to the Ruach HaQodesh, to keep back part of the
price of the field?
4 While it remained in your care, was it not your own?
And after it was sold, was it not under your own
authority? Why have you conceived this thing in your
heart? You have not lied to men, but to YHWH.”

Maasah Schlichim/Acts 5:9
9 Then Kepha said to her, “How is it that you have agreed
together to tempt the Ruach of the Master YHWH? See, the
feet of those who have buried your husband are at the
door, and shall carry you out.”

We already know that there’s distinction between the YHWH and the Ruach HaQodesh. So if Chananyah lied to the Ruach HaQodesh, how could he have also lied to YHWH? Because the Ruach HaQodesh is doing the Father’s will. The Ruach HaQodesh is sent to believers by Yehoshua on behalf of the Father. So lying to the One sent is equivalent to lying to the Sender.

How can this be? Example: if my car needs an oil change and filter, and I send my wife to the mechanic, and she leaves the car with him letting him know that it needs an oil change and filter, and he has a lot of customers that day and cannot do it in the guaranteed hour, so at 50 minutes he tells her that the oil is changed (even though he never changed it), he has lied to me as well as her. And he’s going to get trouble from me since I’m the one who’s going to pull out the dipstick and see that the oil is still old and brown.

It is perfectly normal in the human experience to have the concept of proxy—especially within in the familial structure.

Since we’ve already seen that there is a clear distinction between Father" YHWH and the Ruach HaQodesh, How can we understand the following seemingly contradictory passages?

Maasah Schlichim/Acts 28:25-27
25 And when they agreed not among themselves, they
departed, after Shaul had spoken one final word, Well did
the Ruach HaQodesh speak by Yeshayahu the prophet to
our fathers,
26 Saying, 'Go to this people, and say, Hearing you shall
hear, and shall not understand; and seeing you shall see,
and not perceive:
27 For the heart of this people is grown hardened, and their
ears are dull of hearing, and their eyes have they closed;
lest they should see with their eyes, and hear with their
ears, and understand with their heart, and should make
repentance, and I should then heal them.'.”

Yeshayahu 6:9-10
9 And He [YHWH] said, Go, and tell this people, You hear indeed,
but understand nothing; and you see indeed, but perceive
nothing.
10 For the hearts of these people are darkened and their
ears are heavy, and their eyes are closed; so that they
cannot see with their eyes, and hear with their ears, and
understand with their hearts, and make repentance, to be
forgiven and healed.

If we understand that the Ruach HaQodesh as YHWH’s proxy was speaking the message to Yeshyahu the prophet, then the two passages make perfect sense.

Here are a pair of passages that expand further on the idea of proxy.

Ivrim/Hebrews 3:7-11
7 Therefore as the Ruach HaQodesh says, “Today if you
will hear His voice,
8 ‘Harden not your hearts, as in the rebellion, in the day of
trials in the wilderness:
9 When your fathers tried Me, proved Me, and saw My
works forty years.
10 Therefore I was grieved with that generation, and
said, They do always go wayward in their hearts; and they
have not known My ways.
11 So I swore in My wrath, They shall not enter into My
rest.’,”

Tehillim/Psalms 95:7b-11
7b “Today if you will listen to His
voice,
8 ‘Harden not your heart, as in the provocation, and as in the
day of temptation in the wilderness:
9 When your fathers tested Me, to try and prove Me, even
though they saw My work.
10 Forty years long was I grieved with this generation, and
said, It is a people that do go astray in their heart, and they have
not known My ways:
11 To whom I swore in My anger that they should not enter
into My rest.’”

Dawid is not the Ruach HaQodesh, but he is speaking/writing by the Ruach HaQodesh. Obviously after the Ruach HaQodesh says, “Today if you will listen to His voice” the Ruach HaQodesh then quotes what the voice of YHWH is saying.

The concept of proxy is not hard to grasp if it is understood through the Scriptures as a unified whole.

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