In contemporary theological debates—especially online—Biblical Unitarianism has resurfaced as a serious challenge to historic Christian doctrine. One of its most common claims is that Jesus is not God but simply God’s appointed agent. According to this view, the exalted language used about Christ in the New Testament reflects delegated authority, not divine identity.

At first glance, the argument appears persuasive. After all, Scripture repeatedly states that Jesus was sent by the Father and that He speaks the Father’s words. Biblical Unitarians argue that this language fits perfectly within the ancient Jewish concept of agency.

However, when we examine the biblical evidence in its full context—and when we consider how Second Temple Jews understood monotheism—the agency argument proves deeply inadequate.

The New Testament does not merely portray Jesus as God’s representative. It presents Him as sharing in the unique identity, authority, and worship of the God of Israel.

The Biblical Unitarian Argument from Agency

Biblical Unitarians appeal to the Jewish legal principle of agency (shaliach). In Jewish culture, an authorized representative could act on behalf of the person who sent him.

Rabbinic literature summarizes this idea with the phrase:

“A person’s agent is as the person himself.”

This principle allowed an agent to:

  • deliver messages
  • make legal agreements
  • speak with the sender’s authority

Biblical Unitarians argue that Jesus is simply God’s supreme agent. Therefore, statements that seem to elevate Jesus should be interpreted as representational language rather than declarations of divine nature.

They often point to passages emphasizing that Jesus was sent by God, such as:

  • Gospel of John 17:3

“This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.”

Here, Unitarians argue that:

  • The Father alone is called “the only true God.”
  • Jesus is described as the one sent by God.

Similarly, Jesus says:

  • Gospel of John 12:49

“For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment.”

According to the agency argument, Jesus is therefore speaking as God’s representative rather than as God Himself.

Biblical Unitarians also point to Old Testament precedents where divine agents carried God’s authority, such as:

  • Exodus 23:20–21

where God sends an angel before Israel and declares:

“My name is in him.”

From these examples they conclude that representatives can speak and act with divine authority without being divine themselves.

The Unity Argument

Another key text used by Unitarians is:

  • Gospel of John 10:30

“I and the Father are one.”

They argue that this refers to unity of purpose, not unity of essence. To support this claim they appeal to Jesus’ prayer:

  • Gospel of John 17:21

“That they may all be one, just as you, Father, are in me and I in you.”

If believers can be “one” with God in some sense, Unitarians conclude that Jesus’ unity with the Father must likewise be functional rather than ontological.

Yet this interpretation fails to explain the broader testimony of the New Testament.

Why the Agency Argument Ultimately Fails

While the concept of agency certainly existed in Jewish culture, it cannot adequately explain the extraordinary claims the New Testament makes about Jesus. The earliest Christians did not treat Jesus as a mere messenger. They treated Him as sharing in the unique identity of the one God of Israel.

Let us consider several decisive problems with the agency explanation.

1. Jewish Agents Were Never Worshipped

In Jewish theology, agents could represent their sender, but they were never worshipped. Worship was strictly reserved for God alone.

Yet the New Testament repeatedly records people worshipping Jesus.

For example:

  • Gospel of Matthew 14:33

“Those in the boat worshiped him, saying, ‘Truly you are the Son of God.’”

And again:

  • Gospel of John 9:38

“He said, ‘Lord, I believe,’ and he worshiped him.”

This creates a serious theological problem for the agency argument, because the Old Testament explicitly commands that worship belongs to God alone.

  • Deuteronomy 6:13

“Fear the LORD your God, serve him only.”

New Testament scholar Larry Hurtado famously argued that the devotion shown to Jesus in the earliest Christian communities represents a dramatic development within Jewish monotheism:

“The early Christians included Jesus in devotional practices that previously were reserved for the one God.”

Source:
https://larryhurtado.wordpress.com/2018/06/20/jesus-devotion/

If Jesus were merely an agent, accepting worship would constitute idolatry within Jewish monotheism.

2. The New Testament Places Jesus Within the Divine Identity

The New Testament authors do something remarkable: they take Old Testament passages about Yahweh and apply them directly to Jesus.

For example:

  • Isaiah 45:23

“To me every knee shall bow.”

This declaration belongs exclusively to Yahweh. Yet the Apostle Paul applies it to Jesus in:

  • Epistle to the Philippians 2:10–11

“So that at the name of Jesus every knee should bow.”

New Testament scholar Richard Bauckham explains the significance of this move:

“The earliest Christology was already the highest Christology… the New Testament writers include Jesus in the unique identity of the one God of Israel.”

Source:
https://www.cambridge.org/core/books/jesus-and-the-god-of-israel/0934F9E0E5A1C36C1A8E0E14E3D98A3B

This is not the language of agency. It is the language of shared divine identity.

3. Jesus Shares God’s Eternal Nature

Agents are created representatives who begin to exist at some point in time. Yet the New Testament attributes eternal existence to Christ.

  • Gospel of John 1:1

“In the beginning was the Word, and the Word was with God, and the Word was God.”

This verse places the Word before creation itself.

Jesus also declares:

  • Gospel of John 8:58

“Before Abraham was, I am.”

This statement echoes the divine name revealed to Moses in:

  • Exodus 3:14

“I AM WHO I AM.”

Such language goes far beyond representation. It suggests that Jesus shares in the eternal identity of God Himself.

4. Jesus Is the Creator of All Things

Perhaps the most decisive problem for the agency argument is that the New Testament attributes creation itself to Jesus.

  • Epistle to the Colossians 1:16

“For by him all things were created… whether thrones or dominions or rulers or authorities.”

Similarly:

  • Gospel of John 1:3

“All things were made through him.”

But the Old Testament repeatedly insists that God alone created the universe.

  • Isaiah 44:24

“I am the LORD, who made all things, who alone stretched out the heavens.”

If Jesus created all things, He cannot belong to the category of created agents. He must belong to the category of Creator.

5. Early Christians Prayed to Jesus

Prayer in Jewish theology is directed exclusively to God. Yet the New Testament records believers praying directly to Jesus.

For example:

  • Acts of the Apostles 7:59

“Lord Jesus, receive my spirit.”

This prayer echoes the language of:

  • Psalms 31:5

“Into your hand I commit my spirit.”

The earliest Christians therefore did not merely honor Jesus—they addressed Him in prayer, something that Jewish believers would reserve only for God.

The Passage That Collapses the Agency Argument

One of the most devastating texts against the agency interpretation appears in:

  • Epistle to the Hebrews 1:8–10

“But of the Son he says, ‘Your throne, O God, is forever and ever…’
‘You, Lord, laid the foundation of the earth in the beginning.’”

Here the author of Hebrews quotes:

  • Psalms 45:6–7
  • Psalms 102:25–27

In their original context these passages refer to Yahweh, the Creator of heaven and earth. Yet the author applies them directly to the Son.

This means that Hebrews attributes to Jesus:

  • the title God
  • the role of Creator
  • eternal existence
  • and the worship of angels (Hebrews 1:6)

Such claims simply cannot be explained by the concept of agency.

As Larry Hurtado writes:

“The inclusion of Jesus in the worship of early Christian communities is the clearest indicator that they regarded him as sharing in the divine status.”

Source:
https://larryhurtado.wordpress.com/2015/02/06/jesus-devotion-and-ancient-jewish-monotheism/

Conclusion

The Biblical Unitarian agency argument attempts to reconcile the exalted language of the New Testament with a strictly non-divine view of Jesus. However, this explanation fails to account for the full range of New Testament evidence.

The earliest Christians believed that Jesus:

  • receives worship
  • shares Yahweh’s identity
  • existed before creation
  • created the universe
  • receives prayer from believers

These characteristics far exceed the role of a messenger or representative.

As Richard Bauckham summarizes:

“For the New Testament writers, Jesus belongs within the unique identity of the one God.”

The earliest Christians were not simply honoring God’s greatest agent.

They believed that the God of Israel had revealed Himself in Jesus Christ.

Sources

https://www.cambridge.org/core/books/jesus-and-the-god-of-israel/0934F9E0E5A1C36C1A8E0E14E3D98A3B

https://larryhurtado.wordpress.com/2018/06/20/jesus-devotion/

https://larryhurtado.wordpress.com/2015/02/06/jesus-devotion-and-ancient-jewish-monotheism/

https://biblehub.com/hebrews/1-8.htm