In D&C 138:28-34, Joseph F. Smith wrote the following:
And I wondered at the words of Peter-- wherein he said that the Son of God preached unto the spirits in prison, who sometime were disobedient, when once the long-suffering of God waited in the days of Noah-- and how it was possible for him to preach to those spirits and perform the necessary labor among them in so short a time. And as I wondered, my eyes were opened, and my understanding quickened, and I perceived that the Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them; But behold, from among the righteous, he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men; and thus was the gospel preached to the dead. And the chosen messengers went forth to declare the acceptable day of the Lord and proclaim liberty to the captives who were bound, even unto all who would repent of their sins and receive the gospel. Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets. These were taught faith in God, repentance from sin, vicarious baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, and all other principles of the gospel that were necessary for them to know in order to qualify themselves that they might be judged according to men in the flesh, but live according to God in the spirit.
Some critics have argued that this is in conflict with 1 Pet 3:19 where Peter states that Christ "preached unto the spirits in prison." However, when one understands the Jewish-Christian concept of the “agent” and “agency,” there is no conflict between the texts, as the “agent” acted in the name and place of the principal. Consider the following sources discussing the concept of “agency” for Jews and Jewish-Christians:
VanGemeren, W. (Ed.). (1997). New international dictionary of Old Testament theology & exegesis (Vol. 4, pp. 122–123). Grand Rapids, MI: Zondervan Publishing House.
The LXX usually rendered שָׁלַח with ἀποστέλλω (#690) and πέμπω (#4287, and compounds, esp. with ἐκ-, #1666), regardless of the theme. The NT uses these vbs. to speak of sending on a mission (e.g., John 4:34, πέμπω, #4287) and sending away (Luke 1:53, ἐξαποστέλλω, #1990); but, unlike the LXX, not for the the nuance of divorce, for which it uses ἀπολύω (#668, Gospels) and, in 1 Cor 7:10–16, ἀφίημι (#918) and χωρίζω (#6004). (Note that Sir’s “divorce” passages [Sir 7:26; 25:26; 28:15; 42:9] use other Heb. and G terms.)
Of prime theological significance for the NT is the G ἀπόστολος (#693), apostle, which corresponds to שָׁלִיחַ or שָׁלוּחַ, “sent one” (depending on the common use of q. to express send on a mission; cf. 1 Kgs 14:6 [pass. part., LXX ἀπόστολος (#693)]; cf. Isa 6:8). It is not clear whether this term has any relationship to the Mish. and later term שָׁלִיחַ / שָׁלוּחַ, (legal) agent (on which see EncJud, 2:349–54, which shows that the term in legal contexts refers to something similar to a power of attorney); see Str-B, 3:2–4; TDNT 1:407–47; NIDNTT 1:126–37; DJG, 27–33. In any case it hardly seems necessary to look further than the NT itself, where the term functions as a passive nom. from ἀποστέλλω (#690), with the meaning “sent one” (cf. John 17:18, which applies both to the apostles and to Jesus, the “apostle … whom we confess,” Heb 3:1).
HALOT, s.v. שׁלח
—3. to send, despatch (THAT 2: 912; Stähli Wort und Dienst, new series 17 (1983), 50-52; see also Gesenius-Buhl Handw.(: a( with a human sbj.: α( with acc. of the person אֶת־הַנַּעַר 1S 2031, cf. Pr 93; שֹׁלְחָיו those who have sent him out Pr 1026, שֹׁלְחֶיךָ those who have sent you Pr 2221; with acc. of the person and a prepositional phrase: with אֶל often with מַלְאָכִים messengers Gn 324 2S 25 312.14 1227 1K 202; otherwise with acc. of the person and אֶל Gn 3713 Jr 273 )rd. (וְשָׁלַחְתָּ, 426; there are other occurrences, with עַל Jr 2931 Neh 63; with לְ 2S 103; with עִם Neh 29; with II אֵת Gn 438; with לִקְרָאתָם to send to meet them 2S 105; מִלְּפָנָיו to send someone away from his presence 2K 632.
—β( with ellipsis of the obj., see Gesenius-Buhl Handw., and Stähli loc. cit. 51110: וַיִּשְׁלַח וַיִִּקְרָא Gn 314 418.14 Ex 927 Jos 249 etc., וַתִּשְׁלַח וַתִּקְרָא Gn 2742 Ju 46 1618, with the finite form of a different vb., with לקח Gn 202 Dt 1912 1S 1611, or with other verbs Gn 285 Ju 2113 1S 44 2012 58.11 2539 etc.
—γ( this elliptical usage occurs also with שָׁלַח and לְ with inf. Gn 326 Nu 1612 2132 2237 Jos 625 etc.
—b( with אֱלֹהִים/יהוה and acc. of the person )Yahweh, God sends(: מַלְאָךְ Ex 2320 332 Nu 2016, מַלְאָכוֹ Gn 2440, יוֹסֵף, with לִפְנֵיכֶם God sent me before you Gn 455.7; מֹשֶׁה Ex 312.15 etc., judges 1S 1211, prophets Is 68 Jr 17 Ezk 23 2C 2515, שֹׁלְחִי the one who sends me, or alternatively the one who has sent me 2S 2413 )for שׁלח in connection with prophets see Richter Die sogenannten vorprophetischen Berufungsberichte (FRLANT 101 (1970) 156ff), see also Herrmann BK 12/1: 64.
—c( with human sbj. and acc. of the thing: חֲמֹרִים Gn 4523, שֹׁחַד 1K 1519 2K 168, דְּבָרִים שֹׁלֵחַ Pr 266 the one who sends information, a message (KBL; ZüB) :: the one who has a matter of concern looked after )Ploeger Prov. 306(; סֵפֶר אֶל־ 2S 1114 2K 55, אִגְּרוֹת לְיָֽרְאֵנִי letters to make me afraid, to intimidate me Neh 619; as for the objects of שָׁ׳ with human subjects the following can be mentioned )see THAT 2: 912(: גְּדִי־(עִזִּימ) Judah sent a kid goat Gn 3820.23; Joseph sent male and female donkeys loaded with gifts Gn 4523.27; Pharaoh sent wagons to transport Jacob and his family Gn 465; what was sent takes the expression מִנְחָה הִוא שְׁלוּחָה לְ it is a gift sent for Gn 3219.
—d( with אֱלֹהִים/יהוה as sbj.: α( an expression )or a manifestation( of judgement: מַגֵּפֹתַי my plagues, meaning the plagues that I have instituted Ex 914 etc., הַצִּרְעָה Ex 2328 Jos 2412 )ï צִרְעָה(, הַחֶרֶב Jr 2516.27, דָּבָר Is 97, אֹתוֹת וּמֹפְתִים Ps 1359, אֵשׁ Lam 113, רָעָה רוּחַ Ju 923.
—β( to send favours: grain, must, oil Jl 219, דָּבָר Ps 10720, עֶזְרְךָ Ps 203, אוֹרְךָ וַאֲמִתְּךָ Ps 433, חַסְדּוֹ וַאֲמִתּוֹ Ps 574b, צֵידָה Ps 7825, מַיִם Jb 510, פְּדוּת Ps 1119.
—γ( to shoot arrows וַיִּשְׁלַח חִצִּים/חִצָּיו Ps 1815/2S 2215 :: II שׁלח 1.
—e( particular and special usages: αבְּיַד ( שָׁ׳ to send by someone 1S 1620 2S 1114, 2C 818 see Welten Geschichte und Geschichtsdarstellung in den Chronikbüchern )WMANT 42 )1973( 37(; בְיַד־תִּשְׁלָֽח שְׁלַח־נָא Ex 413 so send who you will )ZüB(, or alternatively take what messenger you will )Noth Ex. 5, 18(; NEB: no Lord, send whom thou wilt; REB: send anyone else you like; NRSV: please send someone else; בְּיַד Åשָׁ to commission someone 1K 225; שָׁלוּחַ קָשָׁה sent with a difficult task 1K 146.
—βאֶל ( שָׁ׳ to give instructions to someone through messengers 1K 523 209 2111.
—γ( with acc. of the person and acc. of the thing (אֲשֶׁר) to commission someone with something 2S 1122 2K 194 Is 374 5511 Jr 425.21 431.
—δ( cj. Hos 513 pr. וַיִּשְׁלַח prop. ) וּבֵית יְהוּדָהAlt Kl. Schr. 2: 178( or ) וִירוּשָׁלֵםRudolph Hos. 124(; alternatively after וַיִּשְׁלַח insert the territorial name (וּבֵית) יְהוּדָה see BHS.
nif: inf. abs. נִשְׁלוֹחַ: to be sent (סְפָרִים) Est 313, inf. abs. instead of a finite vb., see Brockelmann Heb. Syn. §46. †
pi. )Jenni PiÁel 193-199(: pf. שִׁלַּח, ) שִׁלְחָה/שִׁלְּחָהcf. Meyer Gramm. §14: 2c(, שִׁלַּחְתָּ, שִׁלַּחְתִּי, שִׁלְחוּ/לֵּחוּ, שִׁלֵּֽחוּ, שִׁלַּחְתֶּם, שִׁלַּחְנוּ, sf. שִׁלַּחֲךָ, שִׁלְּחוֹ/חָהּ/חָם, שִׁלַּחְתַּנִי/תָּֽנִי, שִׁלַּחְתּוֹ/תָּהּ/תָּם, שִׁלַּחְתִּיךָ/תִּיהָ, שִׁלְּחוּךָ, שִׁלְּחֻהוּ; impf. יְשַׁלַּח/לֵֽחַ, וִישַׁלַּח, וַיְשַׁלַּח, תְּשַׁלַּח, וַתְּשַׁלְּחִי, אֲשַׁלַּח/לֵּֽחַ, אֲשַׁלְּחָה, (וַ)יְשַׁלְּחוּ/לֵֽחוּ, וִישַׁלְּחוּ, תְּשַׁלַּחְנָה, sf. יְשַׁלְּחֵהוּ, יְשַׁלְּחֶנּוּ, יְשַׁלְּחֶהָ/חֵנוּ/חֵם, תְּשַׁלְּחֵנִי, תְּשַׁלְּחֵהוּ/חֶנּוּ, אֲשַׁלַּחֲךָ, אֲשַׁלְּחֶֽכָּ, אֲשַׁלְּחֵהוּ/חֶֽנּוּ, אֲשַׁלְּחֶהָ, יְשַׁלְּחוּהָ, יְשַׁלְּחוּם, תְּשַׁלְּחוּנִי, תְּשַׁלְּחוּם, נְשַׁלֵּֽחֲךָ, נְשַׁלְּחֶנּוּ; impv. שַׁלַּח, שַׁלְּחוּ, sf. שַׁלְּחֵנִי, ) שַׁלְּחִנִי1S 1917(, שַׁלְּחוּנִי/חֻנִי; inf. abs שַׁלֵּחַ, cstr. לְשַׁלַּח, לְשַׁלֵּֽחַ, sf. שַׁלְּחִי, שַׁלְּחֵנִי, שַׁלֵּחֲךָ, שַׁלְּחוֹ/חָהּ/חֵנוּ/חָם; pt. מְשַׁלֵּחַ, pl. מְשַׁלְּחִים, cstr. מְשַׁלְּחֵי, sf. מְשַׁלֵּֽחֲךָ, )267 times(.
—1. שִׁלַּח יָד לָאֶבְיוֹן to stretch out the hand towards the poor Pr 3120, בַּכִּישׁוֹר towards the spindle, > to lay the hand on Pr 3119.
—2. to give free rein to, let go free: aα) of people: to allow Jacob to go home Gn 3025; prisoners Zech 911; nations Ps 443; to let someone down on ropes into a cistern Jr 386.11.
—β) to allow animals to graze freely Ex 224, or alternatively to let such animals (oxen and donkeys) range freely on someone else’s land Is 3220; to let a bird fly away Gn 87; הַשָּׂדֶה עַל פְּנֵי Lv 147.
—γ) to cast out bread over water (Gesenius-Buhl Handw.: to make it float) Qoh 111.
—δ( to make water flow: מַיִם Ezk 314, springs (מַעְיָנִים) Ps 10410.
—b( to let פֶּרַע the hair hang loose Ezk 4420, to unleash מְדָנִים, מִדְיָנִים, מָדוֹן strife Pr 614.19 1628, to be rid of חֶבְלֵיהֶם the pains of childbirth Jb 393, see Gesenius-Kautzsch Gramm. §135o.
—c( a tree, spreading שָׁרָשָׁיו its roots Jr 178, of a vine producing פֹּארוֹת shoots Ezk 176, tendrils דָּלִיּוֹתֶיהָ) textual emendation( Ezk 177, branches (קְצִירֶיהָ) Ps 8012.
—d( to let go רֶסֶן the rein, to give full vent to one’s feelings Jb 3011 )ï I רֶסֶן 1(.
. . .
—6. to send, dismiss (not so common as qal, see Gesenius-Buhl Handw. and THAT 2: 914):
—a. with acc. of the person Gn 1913 286 Is 4314 (textual emendation); with acc. of the thing 1S 319 Neh 812 מָנוֹת) to send portions of food(; with עַל to someone 2C 3231; with אֶל and בְּיַד of the person Jr 273; עַד־מֵרָחוֹק far away, remotely Is 579 )ï רָחוֹק 4(.
—bα. especially of God, who sends pestilences and the like against the object which is linked to the verb with a preposition )see Gesenius-B.( Dt 720 3224 2K 1725 Is 106 Jr 817 Mal 22 Ps 7845, חֶרֶב, דֶּבֶר etc. Jr 2410 Ezk 2823 Am 410, בְּרָקִים Jb 3835.
—β. the רוּחַ, which was sent out from Yahweh, and whose generative power (יִבָּרֵאֽוּן) was present at the creation, and is the power which renews the soil on the arable land Ps 10430.
—7. special and particular usages: a( idiomatic expressions: שִׁלַּח בָּאֵשׁ to set on fire Ju 18 2048 2K 812 Ps 747 :: שִׁלַּח אֵשׁ בְּ to send fire on Ezk 396 Hos 814 Am 14.7.10.12 22.
—b( Ex 145b כִּי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל that we have let Israel go away )ZüB(, as proposed by Floss loc. cit. (see above 3aα) 198; so also NRSV, REB, NEB: that we have allowed Israel to escape unnoticed.
—c. cj.:
—α. 2S 182 pr. וַיְשַׁלַּח prop. with Sept.L וַיְשַׁלֵּשׁ, see BHK; so also e.g. ZüB :: TOB following MT: then David gave the people the sign to move off (Sept.Rahlfs καὶ ἀπέστειλεν Δαυιδ τὸν λαόν).
—β. 1K 97 pr. אֲשַׁלַּח מֵעַל prop. with 2C 720 and Sept. אַשְׁלִיךְ, see BHS :: Noth Könige 194 who follows MT.
—γ. Ezk 315 textual uncertainty בְּשַׁלְּחוֹ, probably a gloss, Zimmerli Ezechiel 748f prop. )with a question mark( בְּשֻׁלְּחָם when they were sent out )746(; other suggestions for emendation are mentioned there.
—δ. cf. also Is 3220 725 )see Ben Hayyim Yalon 49(, Jb 3012 רַגְלַי שִׁלֵּֽחוּ they send my feet away, probably with רֶגֶל as a gloss on רֶסֶן in 11b )they send restraint away( so e.g. Fohrer Hi. 414 :: TOB, which takes the sentence as an original part of the MT with the meaning they make me run away; alternatively cj.
—i. רֶגֶל יִשְׁלְחוּ the mob (פִּרְחַח) let go with their feet aggressively )so Peters Job 322, 328(;
—ii. for פִּרְחַח much better rd. בַּפַּח, which is to be placed before רַגְלַי: they have thrown my feet into a noose (so Dhorme Job 398f).
—ε( 1C 88 pr. שִׁלְחוֹ prop. שַׁלְחוֹ, on which see Rudolph Chr. 76 and Jenni Pi. 195, cf. BHS.
pu. )Jenni PiÁel 193-199(: pf. שֻׁלַּח, שֻׁלָּֽח, שֻׁלְּחָה, שֻׁלַּחְתִּי, שֻׁלְּחוּ; impf. יְשֻׁלַּח; pt. מְשֻׁלָּח: to be sent away.
—1a. to cause to move on Gn 443 (SamP. according to its form sëallaÒÀu is pi., but treated as a passive in SamP. and Tg.), to be dismissed (of a woman who is thereby divorced) Is 501.
—bמְשֻׁלָּח ( undisciplined, with נַעַר Pr 2915, on which see Ploeger Prov. 346: an ill-bred child who is simply allowed to run around unchecked; cf. KBL left to oneself.
—2. מְשֻׁלָּח with נָוֶה abandoned, deserted Is 2710, on which see Wildberger Jes. 1020.
—3. to be sent away Ob 1 Pr 1711 Da 1011; for this see also Ju 515 בָּעֵמֶק שֻׁלַּח בְּרַגְלָיו sent out into the valley to get him from behind (on the text see e.g. Hertzberg Jos.-Ri.-Ru. 171).
BDAG, s.v. αποστολος
1011 ἀπόστολος
• ἀπόστολος, ου, ὁ (s. ἀποστέλλω). In older Gk. (Lysias, Demosth.) and later (e.g. Posidon.: 87 fgm. 53 p. 257, 21 Jac. [Strabo 3, 5, 5]) ὁ ἀ. is a naval expedition, prob. also its commander (Anecd. Gr. 217, 26). τὸ ἀπόστολον with (Pla., Ep. 7, 346a) or without (Vi. Hom. 19) πλοῖον means a ship ready for departure. In its single occurrence in Jos. (Ant. 17, 300; it is not found elsewh. in Jewish-Gk. lit.) it prob. means ‘sending out’; in pap mostly ‘bill of lading’ (s. Preisigke, Fachwörter 1915), less freq. ‘certificate of clearance (at a port)’ (BGU V §64 [II AD]=Gnomon des Idios Logos). It can also be ‘letter of authorization (relating to shipping)’: Mitt-Wilck. I/2, 443, 10 (15 AD); PHerm 6, 11f (cp. Dig. 49, 6, 1 litteras dimissorias sive apostolos). In contrast, in isolated cases it refers to persons who are dispatched for a specific purpose, and the context determines the status or function expressed in such Eng. terms as ‘ambassador, delegate, messenger’ (Hdt. 1, 21; 5, 38; Synesius, Providence 2, 3 p. 122a ἀπόστολοι of ordinary messengers; Sb 7241, 48; BGU 1741, 6 [64 BC]; 3 Km 14:6 A; Is 18:2 Sym.). Cp. KLake, The Word ᾽Α: Beginn. I 5, ’33, 46-52. It is this isolated usage that is preferred in the NT w. nuances peculiar to its lit. But the extensive use of ἀποστέλλω in documents relating to pers. of merit engaged in administrative service prob. encouraged NT use of the noun, thus in effect disavowing assoc. w. the type of itinerant philosophers that evoked the kind of pejorative term applied by Paul’s audience Ac 17:18.
1. of messengers without extraordinary status delegate, envoy, messenger (opp. ὁ πέμψας) J 13:16. Of Epaphroditus, messenger of the Philippians Phil 2:25.—2 Cor 8:23.
2. of messengers with extraordinary status, esp. of God’s messenger, envoy (cp. Epict. 3, 22, 23 of Cynic wise men: ἄγγελος ἀπὸ τ. Διὸς ἀπέσταλται).
a. of prophets Lk 11:49; Rv 18:20; cp. 2:2; Eph 3:5.
b. of Christ (w. ἀρχιερεύς) Hb 3:1 (cp. ApcEsdr 2:1 p. 25, 29 T.; Just., A I, 12, 9; the extra-Christian firman Sb 7240, 4f οὐκ ἔστιν θεὸς εἰ μὴ ὁ θεὸς μόνος. Μααμετ ἀπόστολος θεοῦ). GWetter, ‘D. Sohn Gottes’ 1916, 26ff.
c. but predominately in the NT (of the apologists, only Just.) of a group of highly honored believers w. a special function as God’s envoys. Also Judaism had a figure known as apostle שָׁלִיחַ); Schürer III 124f w. sources and lit.; Billerb. III 1926, 2-4; JTruron, Theology 51, ’48, 166-70; 341-43; GDix, ibid. 249-56; 385f; JBühner, art. ἄ. in EDNT I 142-46). In Christian circles, at first ἀ. denoted one who proclaimed the gospel, and was not strictly limited: Paul freq. calls himself an ἀ.: Ro 1:1; 11:13; 1 Cor 1:1; 9:1f; 15:9; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2:7; 2 Ti 1:1; Tit 1:1.—1 Cl 47:1. Of Barnabas Ac 14:14; 15:2. Of Andronicus and Junia (less prob. Junias, s. Ἰουνία) Ro 16:7. Of James, the Lord’s brother Gal 1:19. Of Peter 1 Pt 1:1; 2 Pt 1:1. Then esp. of the 12 apostles οἱ δώδεκα ἀ. (cp. ParJer 9:20; AscIs 3:21; 4:3) Mt 10:2; Mk 3:14; Lk 22:14 (v.l. οἱ δώδεκα); cp. 6:13; 9:10; 17:5; Ac 1:26 (P-HMenoud, RHPR 37 ’57, 71-80); Rv 21:14; PtK 3 p. 15, 18. Peter and the apostles Ac 2:37; 5:29. Paul and apostles Pol 9:1 (cp. AcPlTh Aa I, 235 app. of Thecla). Gener. the apostles Mk 6:30; Lk 24:10; 1 Cor 4:9; 9:5; 15:7; 2 Cor 11:13; 1 Th 2:7; Ac 1:2; 2:42f; 4:33, 35, 37; 5:2, 12, 18, 34 v.l., 40; 6:6; 8:1, 14, 18; 9:27; 11:1; 14:4; 2 Pt 3:2; Jd 17; IEph 11:2; IMg 7:1; 13:2; ITr 2:2; 3:1; 7:1; IPhld 5:1; ISm 8:1; D ins; 11:3, 6. As a governing board, w. the elders Ac 15:2, 4, 6, 22f; 16:4. As possessors of the most important spiritual gift 1 Cor 12:28f. Proclaimers of the gospel 1 Cl 42:1f; B 5:9; Hs 9, 17, 1. Prophesying strife 1 Cl 44:1. Working miracles 2 Cor 12:12. W. overseers, teachers and attendants Hv 3, 5, 1; s 9, 15, 4; w. teachers s 9, 25, 2; w. teachers, preaching to those who had fallen asleep s 9, 16, 5; w. var. Christian officials IMg 6:1; w. prophets Eph 2:20; D 11:3; Pol 6:3. Christ and the apostles as the foundation of the church IMg 13:1; ITr 12; 2; cp. Eph 2:20. οἱ ἀ. and ἡ ἐκκλησία w. the three patriarchs and the prophets IPhld 9:1. The Holy Scriptures named w. the ap. 2 Cl 14:2 (sim. ApcSed 14:10 p. 136, 17 Ja.). Paul ironically refers to his opponents (or the original apostles; s. s.v. ὑπερλίαν) as οἱ ὑπερλίαν ἀ. the super-apostles 2 Cor 11:5; 12:11. The orig. apostles he calls οἱ πρὸ ἐμοῦ ἀ. Gal 1:17; AcPlCor 2:4.—Harnack, Mission4 I 1923, 332ff (Eng. tr. I 319-31). WSeufert, D. Urspr. u. d. Bed. d. Apostolates 1887; EHaupt, Z. Verständnis d. Apostolates im NT 1896; EMonnier, La notion de l’Apostolat des origines à Irénée 1903; PBatiffol, RB n.s. 3, 1906, 520-32; Wlh., Einleitung2, 1911, 138-47; EBurton, AJT 16, 1912, 561-88, Gal comm. 1921, 363-84; RSchütz, Apostel u. Jünger 1921; EMeyer I 265ff; III 255ff. HVogelstein, Development of the Apostolate in Judaism, etc.: HUCA 2, 1925, 99-123; JWagenmann, D. Stellg. d. Ap. Pls neben den Zwölf 1926; WMundle, D. Apostelbild der AG: ZNW 27, 1928, 36-54; KRengstorf, TW I 406-46 (s. critique by HConzelmann, The Theol. of St. Luke ’60, 216, n. 1), Apost. u. Predigtamt ’34; J-LLeuba, Rech. exégét. rel. à l’apostolat dans le NT, diss. NeuchÂtel ’36; PSaintyves, Deux mythes évangéliques, Les 12 apôtres et les 72 disciples ’38; GSass, Apostelamt u. Kirche … paulin. Apostelbegr. ’39; EKäsemann, ZNW 40, ’41, 33-71; RLiechtenhan, D. urchr. Mission ’46; ESchweizer, D. Leben d. Herrn in d. Gemeinde u. ihren Diensten ’46; AFridrichsen, The Apostle and His Message ’47; HvCampenhausen, D. urchristl. Apostelbegr.: StTh 1, ’47, 96-130; HMosbech, ibid. 2, ’48, 166-200; ELohse, Ursprung u. Prägung des christl. Apostolates: TZ 9, ’53, 259-75; GKlein, Die 12 Apostel, ’60; FHahn, Mission in the NT, tr. FClarke, ’65; WSchmithals, The Office of the Apostle, tr. JSteely, ’69; KKertelge, Das Apostelamt des Paulus, BZ 14, ’70, 161-81. S. also ἐκκλησία end, esp. Holl and Kattenbusch; also HBetz, Hermeneia: Gal ’79, 74f (w. additional lit.); FAgnew, On the Origin of the Term ἀπόστολος: CBQ 38, ’76, 49-53 (survey of debate); KHaacker, NovT 30, ’88, 9-38 (Acts). Ins evidence (s. e.g. SIG index) relating to the verb ἀποστέλλω is almost gener. ignored in debate about the meaning of the noun.—DELG s.v. στέλλω A. EDNT. M-M. TW. Spicq.
Louw-Nida, s.v. αποστολος
53.74 ἀπόστολος, ου m: one who fulfills the role of being a special messenger (generally restricted to the immediate followers of Jesus Christ, but also extended, as in the case of Paul, to other early Christians active in proclaiming the message of the gospel) - 'apostle, special messenger.' Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος 'Paul, a servant of Christ Jesus, called (by God) to be an apostle' Ro 1.1. The relationship of an apostle to Jesus Christ is sometimes expressed as 'being Christ's messenger' or 'being a special messenger of Jesus Christ.' In such a phrase, the term 'special' refers to having been commissioned by Jesus Christ for a particular task or role.
Jewish Encyclopedia, "Agency, Law of":
The Law of Agency deals with the status of a person (known as the agent) acting by direction of another (the principal), and thereby legally binding the principal in his connection with a third person. The person who binds a principal in this manner is his agent, known in Jewish law as sheluaḥ or sheliaḥ (one that is sent): the relation of the former to the latter is known as agency (sheliḥut). The general principle is enunciated thus: A man's agent is like himself (Ḳid. 41b).
1. Under the Jewish law an agent may be appointed without the formality of writing, that is, by spoken words; and witnesses are not needed to give effect to these words, except to prove, in case of dispute, that authority had been given, and the extent of such authority. The standard authorities draw this conclusion from the remark in Ḳiddushin, 65b, that witnesses are needed only to meet denials.
A woman as well as a man, and even a married woman, or the "Canaanite bondman" or bond-woman of an Israelite, may be an agent and bind the principal, sholeaḥ (sender), or ba'al ha-bayit (master of the house). A deaf-mute, a person of unsound mind, or an infant (a boy under thirteen or a girl under twelve years of age) can not be an agent, being deemed deficient in reason (based on Mishnah B. Ḳ. vi. 4); but such a one may act as messenger to carry money or goods to the party in interest by his express consent. In no case is a Gentile recognized as the agent of an Israelite, either to bind him or to acquire anything for his benefit; and a bondman, not subject to the marriage laws, cannot qualify as the agent of a married woman to accept a bill of divorce for her (Ḳid. 41b, Giṭ. 23b).
An infant in the legal sense can not appoint an agent, even for acts for which he would be competent in person; thus, an infant wife can not depute one to receive her bill of divorce (Giṭ. vi. 3).
A paid agent—that is, a factor or broker (sirsur)—does not differ from the unpaid agent in the relations which he can establish between his principal and a third person.
One who wishes to authorize another to bring an action for him to recover money, land, or goods must make out a writing known as (letter of attorney), which in form is a transfer of the claim or of the thing to be sued for. It must contain such words as: "Go to law, win, and get for thyself" (B. Ḳ. 70a); otherwise the defendant need not recognize the attorney as a proper party to the litigation. The Talmud refers to these letters of attorney only in cases where the return of a deposit is to be demanded.
Maimonides ("Hilkot Sheluḥin," iii. 2, based on B. Ḳ. 70a) holds that the transfer of an aliquot part of the claim is enough to give to the attorney a standing in court; for a part owner may sue on behalf of himself and companions. This view is accepted by later casuists.
An agent may appoint a subagent (Ḳid. 41a); but under the Roman, as well as under the English-American law, he can do so only by special authorization. Probably this would also have been the ruling under the rabbinic law; but both the Talmud and the standard authorities are silent as to the conditions allowing the appointment of a subagent.For the conditions under which substitutes are allowed for delivery of bills of divorce, see Divorce .
2. The powers of an agent may be revoked at any time, and whatever he does after revocation is not binding upon the principal. However, the revocation takes effect only from the time that it is brought home either to the agent or to the person with whom he deals (compare rules in Mishnah Giṭ. iv. 1, with reference to the recalling of a bill of divorce from the hands of the messenger sent to deliver it). But when a deed of manumission is handed to an agent for delivery to the bondman, it can not be recalled; for a person may be benefited in his absence: hence, the mere delivery to the agent gives the bondman his freedom (ib. i. 6). As in the Roman and in the English-American law, the death of the principal ends at once all the powers of the agent, and the heirs are in no wise bound by what he does thereafter, nor can they benefit by his acts—such as taking possession of land or chattels—unless they adopt him as their agent (ib.; and see Giṭ. 13a et seq.). But a request to an agent to make a gift of money to a person named is not revoked by death, it being carried out as the wish of a dying man; while a manumission under like circumstances could only take effect by delivery of the deed. The authority of a subagent is not terminated by the death of the intermediate, but only by the decease of the principal. The power of an attorney holding a harshaah to carry on an action does not lapse by the death of the principal; as he is, in form at least, an assignee and acts in his own right.
3. It is a general principle that the agent who acts outside or beyond the power given to him "does not effect anything"; in other words, his acts are void, and neither bind nor benefit his principal. In construing the powers of an agent—especially those of one who is employed to buy or sell for his principal—the first rule is that the principal is supposed to have his own profit in view when he appoints an agent, and that he says to him in effect, "I sent thee out to gain, not to lose" (Ket. 99b et passim). When the agent exceeds his authority, his act is void; but this occurs only when he discloses the agency. As it is presumed that the agent is not to act so as to cause a loss to his principal, a transaction negotiated by an agent may be set aside if the other party to it be guilty of "overreaching," even though to an amount less than one-sixth of the value, which is the limit allowed between parties dealing with each other in person, and though the purchase or sale be of land or of a bond, to which the law on overreaching does not apply. But the principal is protected in this way only when those dealing with the agent are apprised of his character. When one is entrusted with his principal's money or goods, and deals with them as with his own without disclosing his principal, the person dealing with him has the same rights as if he dealt with the principal; and if the agent exceeds his authority, or disregards the implied limitation not to involve his principal in losses, the latter must look to the agent alone for redress (Maimonides, "Yad ha-Ḥazaḳah, Hilkot Sheluḥin," ii. 4).
Any one appointing an agent may confer upon him wider powers, agreeing beforehand to any transactions into which he may enter; in this case the principal is bound by all the bargains which the agent may make, whether good or bad (ib. i. 3).
Among later casuists the opinion gained ground that one who has dealt with an agent may, in a dispute with the principal, claim that he has given to the agent this wider authority; and the principal will have to bring witnesses to the contrary, if he wishes to be relieved of the agent's bad bargain ("Ḥoshen Mishpaṭ," §§ 182-184).
4. No distinction seems to be made between paid and unpaid agents in their duty of protecting faithfully the interests of the principal. Thus, when an agent is entrusted with money to purchase land, it is understood that such a purchase must be accompanied by the usual warranty of title (aḥarayut); if he buys without a warranty deed, his principal, if he desires to keep the land, may insist on the agent's first taking it in his own name and then conveying it with his own warranty (Maimonides, l.c. i. 3, derived from B. B. 169b).
In cases where an agent is sent out to buy an article of known fixed price, and the seller supplies him with a greater quantity, the excess is divided between principal and agent; where the price is not fixed, the whole excess goes to the principal. If an agent is entrusted with money to buy certain goods and he buys them for himself, he must surrender them; but when ordered to buy land and goods, if he puts his principal's money aside, and buys with his own money, he is considered a swindler, but no redress can be obtained. Such an act may even be blameless if the seller happens to dislike the principal, and is unwilling to sell to him, but is willing to deal with the agent. If an agent sent out to buy wheat buys barley, or vice versa, the principal may claim the profit if there be any, but he is permitted to throw the loss on the agent. A factor who has bought goods for his principal and stores them carelessly, so that they are injured by dampness, etc., is liable for the resultant loss ("Ḥoshen Mishpaṭ," l.c.).
5. A man may betroth a woman to himself in person or by proxy through an agent; a woman may be betrothed in person or through her agent (who accepts the coin or ring or anything of value under authority from her); a father can betroth his daughter while she is a girl (between twelve and twelve and a half), either himself or through his agent (Mishnah Ḳid. ii. 1).
The messenger through whom a bill of divorce is sent by the husband for delivery to the wife, or who is sent by the wife to bring or to accept it, can not properly be called an agent; but agency enters into the law of divorce very broadly in the chapters of the Talmud in Giṭṭin. For agency in divorce, see Divorce. Betrothals of either party through an agent ceased long ago among Jews.
For the relation of an agent toward his principal in cases of taking possession, see Alienation .
Bibliography:
· L. M. Simmons in Jew. Quart. Rev.
Much more could be said on the issue of “agency.” For more, with a Christological focus, see Jesus as an Apostle: Evidence for Subordinationism