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    Section 8

    Revelation on Priesthood Ministry
    and the Second Advent


    Revelation on the nature of Priesthood, pastoral ministry, and the Second Advent of Messiah given to one of the first ministers of NCAY in Norway [Bergen, Norway, 19 July 1987].


    1. Behold, My son, thou hast asked Me concerning My will towards thee in the matter of Priesthood, and this is My Word to thee:

    2. My son, thy heart is known unto Me and the desires thereof, and blessed art thou because of these desires.

    3. Nevertheless I say unto thee, as I have spoken in times past -- thou shalt not run before thou canst walk, and thou shalt not labour beyond that which is affixed.

    4. For, behold, all daat (knowledge), emet (truth), and chayim (life) is before Me, saith the Master, and there is not one particle that I do not comprehend.

    5. I knew thee, Horon, before thou wast born, and I loved thee before thou wast conceived in thy mother's womb [8].

    6. And behold, all things have been ordered for thee that thou mayest partake of the redemption of Yah'shua the Messiah (Jesus Christ), to be made whole even according to thy obedience to My mitzvot (commandments).

    Ethical Requirements of the Priesthood

    7. Thou needst not suppose that every desire of thy heart is My will for thee, My son, for therein lieth the destruction of lives.

    8. Beware of pride, for the enemy ever seeketh to destroy thee by puffing up thy heart.

    9. Remember patience and humility, and all things shall be added unto thee in the proper season.

    10. Thou hast desires to serve Me, and blessed art thou because of these desires. Nevertheless, thou art not prepared.

    11. Therefore I say unto thee, and I say it unto all who have desires toward Tsiyon, that thou shalt fully approve thyself through much study and prayer before thou shalt preach the fullness of My Davar (Word).

    Do Not Covet the Priesthood of Elohim

    12. Thou shalt not covet the [Melchizedek] Priesthood, for the Priesthood is the ahavah (love) of Messiah, and all that He is, and if thou art not like unto Messiah, how canst thou bear His Priesthood?

    13. Behold, thou art not prepared for those covenants which would hold thee accountable.

    14. Many are called but few are chosen (Mt.20:16; 22:14).

    15. Therefore, My son, approve thyself as a servant and then thou shalt be called to lead, for what man became a father before he was a son?

    16. Cleave unto Messiah, the Son of the living Elohim, yielding thyself unto Him, seeking not honour and glory.

    17. For behold, it is written: the greatest shall be the least in the kingdom of heaven, and all that a man might not boast and seek to glorify himself, lest he fall and be apportioned a place in the courts of the sinners.

    18. Thou art a lone tree in Oslo, but behold, the tree shall become a forest in the proper season.

    19. Seek not to walk in another's track and ever be mindful of thy stewardship.

    20. Behold, the wicked attempt to take the kingdom of heaven by violence and by compulsive means (Mt.11:12); the servant of Elohim shall be as harmless as a dove, gentle and loving, long-suffering and patient.

    21. Let not thy wisdom be consumed by thy zeal for Tsiyon but let all things be done according to the pattern, even the pattern of righteousness.

    22. Forgive all men, for unto thee it is given to forgive, because Messiah first forgave thee.

    23. Be an imitator of Messiah, loving the unlovable, healing the unhealable, and binding up the broken hearts of the children of men with love and care.

    The Second Coming of Messiah

    24. Seek not the hour of the return of the Son of Elohim for unto no man is the hour given.

    25. Live for each day, for tomorrow bringeth its own evil. Always be prepared, ever alert, for thou art a watchman on the towers of Israel.

    Conditions for Priesthood Ordination

    26. It is not My will that thou be ordained an Elder; nevertheless, thou art called, and when thou art approved, then My servants shall lay their hands upon thy head and confirm thy calling.

    27. Thou art called and ordained to be a Deacon. Therefore, I say unto thee, magnify this Priesthood office that thou mayest bless others and through it be sanctified according to the good pleasure of the Master.

    28. Learn My doctrine and then teach it in love and humility.

    29. Thou shalt not baptise [9] in this season but in the fullness of time, even according to My will.

    30. And thou shalt not confirm {chrismate} [10] for this is not thy calling, but belongeth to another who shall come after thee.

    31. Rejoice, O man, for thus saith the Master: I love thee, and shall be with thee, according to thy obedience and faithfulness.

    32. Seek not to counsel thy Elohim, nor those whom He hath placed over thee, nor covet that which is not thine.

    33. But be humble, surrendered unto Yah'shua the Messiah, in whom is the fullness of power and love.

    34. And all that He hath is thine, according to thy diligence in being obedient unto His mitzvot (commandments).

    35. I have called thee to teach, expound and spread My Davar (Word) -- what greater honour hath a man when he is [thus] in the service of His Elohim?

    Pastoral Ministry

    36. Pastor those who come unto thee, imitating the Great Shepherd and Pastor, even Messiah, for the season which thou hast been appointed unto.

    37. Behold, I shall call thee to accountability at the first Norwegian Conference in April {1988}.

    38. Therefore, approve thyself a faithful steward and I will add unto thee the Ruach haMashiach (Spirit of Christ), measure for measure, until thy cup runneth over.

    39. Nevertheless, I have spoken in the matter of Priesthood; and what I, the Master, have spoken, I have spoken.

    40. Therefore, be at peace and let love and virtue garnish thy thoughts unceasingly.

    Priesthood Stewardship

    41. And, behold, if thou art faithful, then the Spirit of the Priesthood, which is the Light of Messiah, shall distill upon thy head like the dews of heaven.

    42. Go forth, My son, and be a faithful steward.

    43. Be temperate in all things, violating not the free agency of others nor attempting to exercise unrighteous dominion in any degree.

    44. And if thou art faithful in these things, thou shalt be added upon; but if thou art not faithful, even that which thou hast shall be taken from thee.

    45. Cleave unto Messiah and thou shalt be made whole. Even so. Amen.


    Footnotes

    [8] This and other passages in the Olive Branch lend support to the biblical doctrine of man's pre-mortal spiritual existence (see Jer.1:5; Job 38:7; Ps.139:16; Jn.9:2; Rom.8:29; Eph.1:4; cp. Wisd.Solomon 8:19-20).

    [9] Although baptism is a prerogative of the Deaconate an exception was made in this case presumably because he lacked spiritual maturity.

    [10] A prerogative of the Eldership only.


    A. Historical Background

    In so many ways, this is the very first of the Norwegian and Scandinavian revelations and, from the perspective of the Olive Branch itself, marks the beginning of the European and international mission of NCAY. Norway is predominantly a Lutheran country, at least nominally, where it was the official religion of the state until 2012 by which time only 28 per cent of the population claimed any sort of allegiance to that denomination. Up until that time, every citizen paid a 'church tax' unless they requested the government to pay that tax instead to another church of their choice (which had to be registered). In the early days, therefore, members were able to have their church tax paid directly to the precursor of NCAY as part of their tithe. (This was one of the main reasons NCAY initially registered with the state in Norway).

    This is the very first formal revelation given to one of the first Norwegian converts in 1987, formerly a member of the Community of Christ, a liberal branch of the Restoration movement (also known as the 'Reorganized' or 'Saints' Church', with headquarters in Missouri, USA), who in consequence would have been familiar with the style and type of layout of the revelation. Before this he had grown up in the official state or Lutheran Church. Three others of the first six members of the Oslo congregation, one of which was myself, were also ex-members of the Community of Christ. The recipient of the revelation was of German (Königsberg, East Prussia) and Norwegian (Oslo) extraction. This revelation was received a little over a year before I moved to Oslo, Norway in August 1988, in fulfillment of an earlier vision.

    'Horon' (a pseudonym) briefly served for a year as pro tem pastor until my arrival in the country at which time I assumed the pastorship of the nascent congregation initially consisting of (including myself) six souls. There was one other new Norwegian congregation, in Bergen. These, in addition to the Moss Branch, were to be the main congregations in Norway until 1997. The original NCAY branch in Oxford, England, known as the Restoration Christian Fellowship (RCF), was dissolved shortly before my departure as it lacked leadership and was too small to sustain with only two families. Oslo thereafter became NCAY's headquarters and its congregation the central branch of the new international mission similar, in some respects, to Mishpachah Lev-Tsiyon, the central or 'mother' congregation located in Sweden since 1997, though unlike the Swedish HQ located in the countryside, this was located in the heart of the Norwegian metropolis (with a population of 675,000 in 1988). The Norwegian headquarters was also, variously and at different times, located in Moss and Bergen. As of the publication of this commentary (2020), it is located near Gjøvik, north of Oslo.

    Five of the original six members of the Central Oslo congregation, August 1988,
    Østmarka nature reserve - Herman Rustad on the left (the current Norwegian leader), myself in the centre
    and 'Horon' on the right

    B. Revelation Themes

    The revelation may roughly-speaking be divided into seven sections:

    • 1. Personal instruction to the recipient, Horon (vv.1-6);
    • 2. Ethical, moral and spiritual requirements for Priesthood service (vv.7-11);
    • 3. The ideal relationship of a Priesthood-bearer and Elohim (God) (vv.12-23);
    • 4. A word on the Second Coming of Messiah (vv.24-25);
    • 5. Conditions for Priesthood ordination (vv.26-35);
    • 6. Pastoral ministration (vv.36-40); and
    • 7. Priesthood stewardship (vv.41-45).

    vv.1-6 The loving kindness and intimate knowledge fatherhood of Elohim (God) is no more beautifully illustrated than in these opening verses, extending all the way back into the pre-mortal sphere (v.5). Whereas the pre-existence of Christ is acknowledged by the vast majority of Christians and Messianics, this is not usually extended to human beings too. It is the view of orthodox Christians that humans are created de novo from the point of conception, both physically and spiritually (traducianism* and/or creationism**, not to be confused with reincarnation), in spite of clear evidence in the Scriptures saying otherwise (see footnote #8 above), and most particularly in the opening verses of the Book of Jeremiah:

      "Yahweh said to me (Jeremiah), 'I knew you before you were formed in your mother's womb (i.e. before conception and embryosis); before you were born I sanctified you (set you apart) and appointed you as My spokesman (navi/prophet, messenger) to the world'" (Jer.1:5, Living Bible).

    *Traducianism is the theory that the human soul (spirit) is transmitted by parents to their children. The term is sometimes restricted to the crudely materialistic view that this happens in the procreative physical act of generation. Traducianism was principally advocated to explain the emerging Catholic doctrine of 'original sin'. By the Middle Ages Creationism** was the generally accepted explanation.

    **Creationism is the mediaeval doctrine that Elohim (God) creates ex nihilo (out of nothing) a fresh 'soul' (spirit) for each human being at either its conception or birth. Creationism came to replace Traducianism in orthodox Christianity.

    Messianic Evangelicals reject both 'Traducianism' and this particular doctrine of soul-'Creationism'. We do not know when, where or how each human spirit was created only that they were created long before physical conception and birth, and that this was by the action of the Father (Yahweh) and the Mother (the Ruach haQodesh/Holy Spirit) (see the Trinity website).

    The doctrine of preexistence was clearly taught by the church fathers in the first 500 years of the Messianic Community (Church), and most prominently by Origen (185-254 AD) (Origen, ed. E.G.Butterworth, First Principles, Harper & Row, New York: 1966, 2:8:3; 2:9:1;,7; 3:3:5). Gregory of Nyssa, Nemesius and Cyril of Alexandria all taught that the 'soul' (spirit) was created before the physical body. Augustine accepted the doctrine in his book, De libero arbitrio, but later in his life repudiated it (as did the 5th Ecumenical Council or Second Council of Constantinople, convoked by Emperor Justinian I, in 553 AD, accepted by the Catholic, Eastern Orthodox and some Protestant churches like the Anglo-Catholics and Lutherans), but then it was not unusual for Augustine to chop and change as he also did with the doctrine of Universal Reconcilliation, another widely-held doctrinal belief of the church fathers of the time period. A good case has been made for Clement of Alexandria, Basil of Caesarea, Gregory of Nazianzus, Synesius, Arnobius, and Prudentius being in agreement with pre-mortal human existence too. However, their reasons for accepting it were diverse. The doctrine was not, as is claimed by many, originated by the Mormons who view it within the context of their own idiosyncratic and not infrequently heretical teachings, and it was not accepted by the Community of Christ, so this was not a teaching familiar to Horon.

    One thing is clear, from Paul, the first Christian/Messianic theologian, through the 'church fathers' and all the way to the present, is that everyone 'does theology' in basically the same way, honing and refining their ideas with the limited information at hand. And whilst post-apostolic Councils and Synods promote discussion and arrive at conclusions, these can, by their very nature, only ever be provisional, a reason different denominations come to either accept or reject the conclusions of many of these ecumenical assemblies. Those that do view them as inspired, also regard them as virtually on par with Scripture and therefore a continuation of 'apostolic tradition and authority'. (See, for example, The Council of Nicea: Was it Guided by the Holy Spirit?)

    v.7ff The remainder of the revelation is about Priesthood. But what is the 'priesthood' and what is a 'priest'? The word 'priest' is etymologically a contraction of presbyter which is an Elder. Strictly-speaking, then, the 'Priesthood' is the 'Eldership' or Order of Elders. Unfortunately, though, the English language has evolved beyond the simple biblical sense, and the office of 'Priest' has come to assume a sacerdotal meaning as well. By 'sacerdotal' is meant something akin to the Old Covenant Levitical function of carrying out sacrificial functions involving the supernatural, a claim made by the Roman Catholic and older Protestant sects like the Lutherans and Anglicans that ascribes to the priest the authority to (for example) supernaturally transform the bread and wine of the Master's (Lord's) Supper into the literal body and blood of Christ (Catholicism). In Mormon Restorationism similar claims to saceradotal power and authority are made. So by the end of the Old English period, the word 'priest' (and priesthood) the current word alike for 'presbyter' and 'sacerdos', had become an ambiguous term.

    Three types of Priesthood that belong to different æons or ages are described in the Bible:

    • 1. The pre-Mosaic Patriarchal (Melchizedek) Priesthood in which every family head (the husband/father) was the priest of his own family. All these Patriarch-Priests were subject to a High Priest who received the name 'Melchizedek' (meaning 'King of Righeousness'). The rôle was both sacerdotal (as the husband/father had the authority to offer animal sacrifices for the sins of his family, as we read of Job, for instance, in Job 1:5) and as an Elder in his family, clan or tribe;

    • 2. The Mosaic, Levitical or Aaronic Priesthood restricted to one of the twelve tribes of Israel, namely, Levi, from which the Cohen Gadol or High Priest was appointed, first of which was Aaron, brother of Moses, who ministered in the priest's office (Ex.28:1). Each family had a husband/father or 'priest' in a non-sacerdotal, secondary sense, who was called an 'Elder', as in the pre-Mosaic Patriarchal Melchizedek period. The Aaronic/Levitical priestly rôle was sacerdotal, primarily responsible for the offering of animal and other sacrifices for the atonement and cleansing of Israel; and

    • 3. The New Covenant Royal Melchizedek Priesthood, over which Yah'shua the Messiah (Jesus Christ) is the eternal Cohen Gadol or High Priest, having made a once-and-for-all atonement or personal sacrifice for the sins of all mankind, past, present and future. The sacerdotal aspect of priesthood is therefore now permanently at an end as no sacrifice for sin of a living creature is ever needed again, not viâ any animal sacrifice and not viâ any imaginary re-sacrificing of the Messiah in any 'Mass'. But as in the first two Priesthoods, in the New Covenant every family head (the husband/father) is the priest, minister and head of his own family, and assemblies of families are presided over by supra-heads (pastors). This revelation, the first of many, explains how the true tavnith or pattern of that arrangement works today.

    The way the early Messianic Communites (churches) were led was very much after the pattern of the first century synagogues. In Israel three types of 'elder' or zaqen had essentially arisen over the centuries:

    • 1. The tribal and clan elders of Israel;
    • 2. The elders (older, wiser men) of the people; and
    • 3. The congregational elders of the synagogues.

    Yehudi (Judahite) synagogues were normally governed by a Council of Elders under the chairmanship of a "ruler of the synagogue" (e.g, Lk.8:41; 13:14; Ac.18:8,17), vaguely the equivalent of the Protestant 'Pastor' and the Catholic and Orthodox 'Priest' although many believe this office was held in rotation a bit like the agongs or kings of Malaysia today. The entire Yehudi (Judahite, Judean) people were subject in religious matters to the Samhedrin of 71 members, in which the Cohen Gadol (High Priest), during the New Testament period, was chairman ex officio. It was only natural that a similar organisation be followed, first, by Messianic Israel and then the 'Church' which replaced it, with the zaqen (elder) of the Tanakh (Old Testament) gradually being replaced by the presbyterios or presbyter (called the 'Senior' in Latin) of the Messianic Scriptures (New Testament).

    Herein lies a major historical problem which to this day has still not been resolved which is why so many variant leadership structures have evolved in the denominations over the centuries, part of the problem being caused by the fact that not only Israel was herself expelled from the land, making a biblical theocracy impossible (even though churches over the centuries have tried to create their own, like the Catholics and Mormons), but even before the Roman explusions from the Promised Land, most of the converts were raised in Asia Minor and Europe, and thence the whole world, so Messianic Israel has, in effect, found itself in diaspora, scattered throughout the nations where they have often been in a minority. Messianic Israel has had to adapt itself to very different conditions to Old Testament Israel, so different leadership structures have arisen to meet specific needs.

    So though similar labels were used by the Messianic Community for their leadership positions to that of the Judeans, the content of the office inevitably changed. For example, pastoral visitation of the sick (Jas.5:14) is a striking new feature of the Christian/Messianic Elder's duties. Moreover, though Yehudi (Judahite) elders were not necessarily preachers, some of their Christian/Messianic counterparts laboured in the davar (word) and doctrine (1 Tim.5:17). General oversight over the congregations remained their primary task, and the verb episkoein is used to describe this function in 1 Peter 5:2. The elders of the Jerusalam congregation received gifts on behalf of the Messianic Community (Ac.11:30), and took part in council with the apostles (Ac.15:4,6,23; 16:4). Paul and Barnabas ordained elders in all the Asian assemblies (Ac.14:23), Paul enjoined the Evangelist Titus (later tradition claimed he was a 'Bishop') to do the same in Crete (Tit.1:5), and the elders at Ephesus (Ac.20:17,28) are also called episkopoi or 'overseers', from which it appears that the names 'presbyter' and 'bishop' are interchangeable in New Testament usage, making for another etymological complication when it comes to Greek terms. The Presbyterian and Episcopalian (Anglican) denominations (and several others) illustrate the difficulties because over time, a senior class of elders arose called 'Bishops' responsible for multiple congregations led by 'Presbyters', 'Elders', 'Overseers', 'Parsons' or 'Priests'.

    Though most elders in New Testament times appear to have been of equal rank, it is clear some of them rose to some personal preeminence like the elder of 2 John 1 and 3 John. If the author of these letters is the apostle John he is merely following the practice of 1 Peter 5:1 in calling himself an 'elder'. The Christian/Messianic eldership often acted in a coporate capacity, and the word prebyterion or 'presbytery' ('eldership') is used (1 Tim.4:14) to describe the body of elders that ordained Timothy, in which Paul was clearly in charge as an apostle (cp. 2 Tim.1:6). The same word is employed (Lk.22:66; Ac.22:5) to denote the Judean Sanhedrin.

    It should not be surprising, then, to learn that the translators of different English versions of the New Testament use different English words to render the term for 'elder' and 'pastor'. Part of the problem is that the simpler organisational structures that were adequate for the first century had to be changed to take care of the swelling numbers of converts in the congregations. It is not untypical to find in modern larger Protestant congregations such offices as 'Senior Pastor', 'Assistant Pastor' and 'Youth Pastor', for example. Nor should we be surprised that Bishops evolved over time to help manage large numbers of congregations in a wider geographical area, particularly after the apostles died out and that over-arching authority disappeared, to be assumed by the Bishops. Whether one agrees with these changes is, in a sense, besides the point. The 'issue', if it can even be called one, is that no prophetic provision for expanded organisational structures seems to have been made for the future in the New Testament as that book concerns itself only with apostolic structures. This has led many Protestant denominations to proclaim there is no need for them, a reason, no doubt, they have split into 32,000+ denominations.

    NCAY, like all new works of Elohim (God), has had to deal with this issue in its own way based on the backgrounds of its earliest members and the traditions they brought along with them. Messianic Evangelical organisational structures have accordingly evolved somewhat over time as we have moved out of one paradigm into another as part of the restoration work we are called to do. This has raised some serious questions about the nature of modern revelation itself which we need to address honestly and directly. How does one deal with the accumulated religious traditions brought in by converts to a new prophetic movement? People have expectations based on the way they like to do things using the symbols most familiar to them. Messianics, as a rule, try to keep away from Greek-derived terms like 'presbyter' and yet bring in with them many unscriptural Jewish Talmudic traditions too, such as the label 'rabbi' which was commonly used in the first century AD and has stuck with the non-messianic Jewish community. Such messianic 'pressures' had to be dealt with by NCAY from about 1999 onwards when we became completely Torah-compliant but in the decade before the main pressure was from converts coming out of the Restoration Movement (mostly Mormons and members of the Community of Christ) and the traditional Protestant churches (principally Lutheran, Baptist and Pentecostal). My own Anglican (Episcopalian), Restorationist and Baptist background is something I too have had to wrestle with in the presentation of revelations.

    The testimony of religious history is that organisational and leadership gradually change over time, and NCAY is no exception to this process, as we shall see presently.

    vv.7-13 A consequence of believing that one has been 'baptised in the Spirit' (Pentecostal/Charismatic) or of having 'received the gift of the Holy Ghost' through the laying-on of hands (Restorationist) is the belief of many in these and other Christian traditions that every impulse or "desire of the heart" must, by the theological definitions of various denominations, be somehow the product of the Ruach haQodesh (Holy Spirit) and therefore entirely reliable. This was certainly an impression that Horon, and many others like him, initially had, and which needed to be corrected, especially as one aspiring to leadership in the new Norwegian Mission (v.7). The following verses (vv.8-11) make it abundantly clear that personal inspiration is a function of spiritual maturity requiring, in the case of every human being, refinement, purification and maturation, the function of the Baptism in Fire. This is a reason the apostle Paul counselled strongly against ordaining new converts too hastily to the ministry and gave Timothy an explicit davar (word) on how to handle matters:

      "If a man desires the position of a bishop (zaqqen, presbyter, elder, overseer), he desires a good work. A bishop then must be blameless, married, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the Assembly of Elohim/God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

      "Likewise deacons (shammashim, assistants, servants, helpers) must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise their wives must be reverent, not slanderers, temperate, faithful in all things. Let deacons be married, ruling their children and their own houses well. For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Messiah Yah'shua (Jesus)" (1 Tim.3:1-13, NKJV var.).

    Hence the warning about pride (v.8) and making himself approved (v.11) in the revelation. Additionally, Horon was not married, so his position could only be temporary until someone became available to replace him. In other situations, as is made clear in later revelations, an Eldress or Deaconess can temporarily lead a congregation in the absence of suitably qualified and mature male Elder or Deacon. All appointments to the Pastorate in NCAY are made by the Apostles or, under their direction, Sub-Apostles (Evangelists), as occurred with the appointment of Horon. It is not, as is true in many cases (as, for example, in the Baptist churches), by the democratic decision of the local congregation, a concept entirely unknown in New Testament times. In those churches (Catholic, Protestant and Eastern Orthodox) that have an Episcopate, appointments are made by Bishops (episcopoi). Where Bishops exist in NCAY, appointments are made by them in consultation, where possible, with the Apostolate. (See Organisation of the New Covenant Assemblies of Yahweh). The Oslo, like the Bergen, Mission at this time was a dependent Local Assembly under the Oxford Branch, the nearest properly organised congregation. In later years, when there were sufficent numbers, Bishoprics were organised in Andhra Pradesh, India, and Migori, Kenya.

    A minister must also learn to be circumspect in the exercise of priesthood privileges. Again Paul said to Timothy: "Do not lay hands on anyone hastily, nor share in other people's sins; keep yourself pure..." (1 Tim 5:22, NKJV) - a dilemma faced by many in a new mission field after the missioners (missionaries), evangelists or apostles have moved on to other pastures, leaving behind spiritually young and uncertain prospective leadership, a reason why apostles (like Paul) had to return to newly established assemblies to strengthen, edify and (not infrequently) correct, sometimes spending as long as one-and-a-half years at Corinth and one year at Thessalonica until the qodeshim (saints, set-apart ones) were properly estabilished.

    vv.12-23 The definition of Priesthood as "the love of Messiah" (v.12) is perhaps not only unique but clarifies what the core of Priesthood in the New Covenant actually is. And the "love" spoken of here is ahavah, chesed or agapé love and all that that implies as far as Torah-obedience is concerned. In other words, it is far more than sentiment: it is action- and service-orientated, like emunah (faith) itself.

    As in ancient times, a person entering Priesthood service begins as a Deacon and serves in that capacity before being called and appointed an Elder in order to gain the necessary experience at ground level serving people in humble tasks in the temporal sphere, though not all Deaconate tasks are temporal, with some deacons being teachers and even ministers. The Deaconate is likened to sonship and the Eldership to fatherhood in Messianic Evangelical parlance (v.13-15), the difference being principally one of spiritual maturity. Messiah is the sole equipper (v.16). Priesthood is not rank or social status within the Messianic Community that would play upon pride, but a calling to ever greater service with concomitant responsibilies, sacrifices and accountability - "the greatest shall be least in the kingdom of heaven" is reiterated (v.17; cp. Lk.7:28). This isn't about personal glory or self-aggrandisement which is the fruit of priestcraft and the establishment of a permanent church class system of 'priesthood' and 'laity' along sacredotal lines. The New Testament model, as reaffirmed in the revelation, is that all are called to be a part of the Royal (Melchizedek) Priesthood but that admission thereto is not an automatic qualification because of conversion. Potentially, all are called, but Yahweh, foreknowing who will respond to the discipline required, knows that only some ("many") will respond to the call of Priesthood service - nevertheless "few" are chosen because of their unwillingness to completely surrender, an absolute requirement of Priesthood service. Thus a call to salvation (which is universal) is also a call to discipleship which is also a call to Priesthood service. True conversion implies the desire to serve, and the Priesthood is that derech or way. This is the divine "pattern of righteousness" (v.21) that includes the absolute necessity of forgiveness (v.22.) and actively seeking to imitate Messiah by "loving the unlovable, healing the unhealable, and binding up...broken hearts...with love and care" (v.23).

    The temporary pastoral position, as a stop-gap until Horon could be replaced because of his lack of training and experience (the NCAY Constitution allows for Deacons to temporarily lead a congregation until a seasoned Elder can be found), was an appointment made by letter and yet required a laying-on-of-hands to confirm the calling by outer ordinance (Heb.6:2), again not to be confused with the laying-on-of-hands for the conferral of spiritual gifts and healing (e.g. Ac.8:18-19; 9:17; 28:8; 1 Tim.4:14; 5:22; 2 Tim.1:6).

    vv.24-25 The recipient of this revelation was extremely anxious about several things, which provided the stimulus for many of the earliest revelations, including the unpardonable sin and here, in this particular Section, the timing of the Second Coming of Messiah, and is admonished not to overly concern himself with this matter (v.24; cp. Jn.7:27). Rather we are to "live for each day" by being prepared always, counsel taught by the Saviour that is applicable to all believers (Mt.6:32). We owe to Horon a debt of gratitude for asking many, sometimes difficult, theological questions. A second key revelation to Horon, Section 372, received seven years later, recounts the sad story of the fateful choices made during the intervening years and, in conjunction with Section 8, is a good object lesson on discipleship.

    v.26 The next verse offers an opportunity to study the nature of conceptual revelation that characterises most of the material in the Olive Branch and to answer criticisms made by opponents, both cessationists (those who don't believe in contemporary revelation, prophecy, miracles, etc.) and continuationists (who do but who may have issues with formal revelation such as this).

    The terminology used in v.26 was modified in 1996 to reflect current understandings of the Melchizedek Priesthood (see the Priesthood and Melchizedek Order websites, and the list of changes on pp.xxix-xxx in the hardcopy first edition of the Olive Branch). As such, then, it provides a perfect example of what Messianic Evangelicals call 'conceptual revelation' or 'process prophecy' and you see examples of it everywhere in the Body of Christ today where modern revelation and prophecy or the doctrine of 'continuationism', are accepted. In it, the denominational assumptions about various doctrines and practices then believed in by the revelator filter into the revelation itself, 'muddying' it somewhat. The original revelation is authentic but gets distorted by various theological labels, packed as they are with doctrinal meaning debated by theologians over the centuries, that may no longer be accurate. Pauline words like 'justification' and 'sanctification' are good examples of theological concepts that mean different things in different traditions. We've already seen here how 'Priesthood' and even the apparently innocuous word 'Elder' likewise mean different things, again, depending on denominational beliefs evolved over the centuries. Simple words like 'love' in the English language likewise need clarification where multiple descriptions are offered in the Scriptures for which there are diffrent words in Hebrew and Greek (e.g. ahavah, chesed, agapé, philia, eros, etc.).

    In the original revelation, from the earliest times of NCAY (before it was even called that), organisational structures from a Restorationist tradition still influenced my thinking. Thus the original revelation (which used different versification and was then v.15) uses "Priest", which is a generic term for any kind of Priesthood office, and the 1996 version records "Elder" which is a category of Priesthood (as compared with "Deacon" mentioned in v.27). In the Restoration tradition a "Priest" was an office like an "Elder" rather than a generic term. Accordingly v.26 was changed to reflect the original concept or intent of the revelator.

    We find similar issues in English translations of the Bible, and not just in modern paraphrases where Roman months (like 'October') might be inserted instead of the correct Hebrew terms, or modern weights and measures ('kilos' and 'grams') or units of currency like the 'Dollar' or 'Pound'. Some of the oldest versions, which never claimed to be paraphrases, did this too. Thus the 1611 King James Version translators inserted "Easter" instead of "Passover" at Acts 12:4 as this is what the Catholic Church had renamed the original moed (appointment) of Pesach (Passover). In this the King James translation committee were simply perpetuating the error of Tyndale and Coverdale in their 1535 Bible (though not of the intermediary Geneva Bible which correctly used "Passeoeuer (Passover)", a reason some Protestant sects prefer the Geneva Bible to the KJV).

    However, v.26 (1996) includes not only a cosmetic change, Priest > Elder, like Easter > Passover in all English Bibles since the KJV, but deletes a whole phrase in the original v.15 (1987):

    • v.26 (1996) - "It is not My will that thou be ordained an Elder; nevertheless, thou art called, and when thou art approved, then My servants shall lay their hands upon thy head and confirm thy calling".

    • v.15 (1987) - "It is not My will that thou be ordained a Priest at this time; nevertheless, thou art called, and when thou art approved, then My servants shall lay their hands upon thy head and confer the keys of the highest office of the Aaronic Priesthood, which holdeth the power of the ministry of angels".

    The Restorationist system of priesthood offices and authorities is rather different from the biblical one, retaining as it does a repositioned 'Aaronic Priesthood' containing the offices of 'Priest', 'Teacher' and 'Deacon'. In the Patriarchal Period, the "priest" was the male head of a family both in terms of authority as well as having the responsibility to minister spiritual things to his wife/wives and children (e.g. Jethro the Midianite - Ex.3:1; 18:1; Poti-Phera the Egyptian - Ex.41:50; 46:20). Under the Covenant of Moses, Aaron became Israel's first sacerdotal "priest" as well as his sons (Ex.28:1-4). At the conclusion of the Old Covenant, as taught in the Epistle to the Hebrews, the Mosiaic (or Aronic, Levitical) Priesthood was completely superceded by the Melchizedek Priesthood, or rather, a New Covenant Version of the Old Covenent Patriarchal Priesthood, of which Yah'shua the Messiah (Jesus Christ) is the solitary and eternal Cohen Gadol (High Priest). Under this 'New Testament', there is one Melchizedek Priesthood which contains a number of offices such as Elder, Teacher, Deacon (the Christian denominations dispute how many) but there is no office within any Priesthood - Old or new Covenant - of "Priest" as Restorationists claim, and what they have done, in effect, is to duplicate the New Covenant office of Elder. (It can get complicated here as the 'Elder' was, in Israel, simply someone older and maturer and not at all necesarily someone holding a Priesthood office, but that is beyond the scope of this Commentary).

    What has happened here is that the revelator (myself) has simply followed Restorationist terminology and, in the portion of the sentence deleted from the 1996 version, simply regurgitated Restorationist terminology in a bid to express the original concept of the revelation putting in, as it were, his own commentary in much the same way as paraphrase versions of the Bible do (see Bible Versions for samples), and as many Bible copyists have historically done in copying in the marginal notes of earlier scribes on the manuscripts they were copying, incorporating them into the text. This is one of the reasons there are so many New Testament manuscript variants. (For a good study, see Bruce M.Metzger & Bart D.Ehrman, The Text of the New Testament: Its Transmission, Corruption, and Restoration, OUP: 2005). By comparing manuscripts, textual scholars are able to trace back to the original, omitting the additions and copyist errors. A similar process is occurring here, with redundant (and sometimes erroneous) additions being deleted so as to restore as accurately as possible the original concepts of the revelation. What are the original concepts? That the recipient of the revelation (Horon) is too immature and inexperienced to be an Elder, he has been authorised to act in the capacity of a pro tem or temporary Deacon-Pastor and is to await the laying-on-of-hands to confirm his ordination, which took place a year or two later. Everything else in the original verse is basically 'padding' in that 'padding' has crept in, through habitual usage, of some Restorationist assumptions that would one day need removing upon a fuller revelation being received as to the nature of the true Melchizedek Priesthood. You see this in some contemporary Pentecostal prophecies where doctrinal presuppositions and assumptions about a 'rapture', for example, get inserted into otherwise bona fide revelations (showing, incidentally, that these too are 'conceptual' revelations).

    .

    Needless to say, such thoughts do not rest easily with many fundamentalist Christians, especially King James-Onlyers who are of the naïve and irrational persuasion that that there was only one set of Bible manuscipts called the Textus Receptus (TR) that has been preserved, word- and letter-perfect, over 1½ millennia. They similarly believe that the TR has been translated into perfect, flawless English (never mind the 'Easter/Passover' error mentioned earlier) into the one-and-only authorised Bible in the whole world which even other modern languages must translate from, many of their proponents even claiming, without the slightest evidence, that the translators were in possession of divine revelation enabling them to make a perfect translation. They are unaware that there is more than one TR and understand even less how the Davar Elohim (Word of God) has been transmitted over time. We must be honest enough to admit and discuss the problems so that adversaries of the Gospel do not turn these issues back on the Bible in a bid to discredit it (a reason Messianic Evangelicals take a Neo-Orthodox position).

    Similar views prevail in Islam concerning the origin and propagation of the Quran (Koran) which, though a false revelation (unlike the Bible), has been transmitted in essentially the same way over the centuries. Such attitudes provoke the ultra-orthodox adhernts of their faith to do spectacular and completely unbelievable mental acrobatics to explain their dogmatic beliefs which, upon final exposure, can lead to a crisis of faith which (in the case of Christianity) might otherwise have been completely avoided. With a little understanding of textual transmission and the nature of revelation, there need be no such crises, and the truth may proceed to be revealed unhindered by simply coming to an understanding of the nature and limits of human human language that is in constant evolution.

    By way of illustration of this last point, consider how in v.26 the word 'confirm' might be understood by different persons. The word "confirm" here not the same as the ordinance of 'confirmation' in the Western (Roman) and Eastern (Greek) churches or the messianic Bar/Bat-Mitzvah. Word associations can cause great problems. Thus one Baptist was of the belief that John the Baptist was a Baptist or member of the Baptist Church, proving (in his mind) that the Baptist denomination was the correct one...since John was one. Or the Mormon who believed that (in KJV parlance) the 'endowment' (anointing, Spirit Baptism) the talmidim (disciples) received on the Day of 'Pentecost' (first Messianic Shavu'ot) was the same occult-type Mormon temple ceremony its members receive in their temples which is called by them 'the Endowment'.

      - For more on Conceptual Revelation, see The Nature of the Revelations in the Supplement to the Second Edition of the Preface to Volume 1 and/or see the two articles in the Appendix of the hardcopy volume of the Olive Branch, The Four Modes of Scriptural Interpretation (p.1062) and Revelation & Scripture (p.1065). Also view the Revelation website and/or the explanatory article The Nature of Revelation: The Difference Between Conceptual and Verbal-Plenary Revelation which addresses the two stages of conceptual revelation as applied particularly to immature prophets and revelators still extracting their mindsets from various false traditions.

    vv.26-35 The calling to Priesthood must come by revelation directly from Elohim (God) both to the one being called and to the one calling him. There is an order in the Melchizedek Priesthood (see p.xxviii in the Olive Branch, 1997):

    • 1. Apostles call Evangelists (Sub-apostles), Bishops and (in the absence of Bishops) Pastors (all these are Elders);
    • 2. Evangelists (in the absence of Apostles) call Bishops;
    • 3. Bishops call Pastors;
    • 4. Pastors call local Elders, Deacons and Sub-Deacons.

    The laying on of hands (Heb.6:2) by those in authority, which is to be done with great care and consideration (1 Tim.5:22) is both for Priesthood ordination and commission (v.26), the healing of the sick (Mk.6:5; Lk.4:40) by the Elders (that includes anointing with olive oil - Jas.5:14), and the giving of the gift of the Ruach haQodesh (Holy Spirit) by Apostles (Ac.8:18-19; 1 Tim.1:6) where it is not directly imparted supernaturally by Yahweh without the laying-on of hands (Ac.2:38; 10:45 - in which case, any laying-on of hands is a confirmation only of what Yahweh has already done in the presence of witnesses, and is not a supernatural impartation), in the same way that water-baptism is a confirmation of spiritual rebirth or regeneration accomplished by Yahweh Himself - beware of anyone imparting a 'spirit' to another by human will or command, touching or laying-on of hands unless that spirit leads to athentic Christian behaviour and Torah-obedience).

    Priesthood magnification (v.27) means simply to render faithful service for the blessing of those being administered to with the promise that service (of all kinds, and not of, and by, the Priesthood alone) leads to more personal sanctification both of the one giving and the one receiving consecrated service in the Name of Elohim (God). This includes teaching true doctrine in love and humility (v.28).

    Baptism (immersion) in water, where the Kingdom is organised, may only be performed by Priesthood officers (Deacons or Elders) (v.29) though an exception is made where the Kingdom is not so organised, in which case it should be performed by another male (representing Christ) believer or (in the absence of a male believer) a female believer. Ideally, an ordained husband should baptise his own wife and an ordained father his own children. Messianic Evangelicals have, since the beginning, recognised a separate, though parallel, Female Priesthood too whose functions are elaborated further in later revelations, and especially Sections 346:46) and 370:135-146) .

    Confirmation, Chrism or Bar/Bat Mitzvah may be performed by Elders (see p.xxviii, first hardcopy edition of the Olive Branch) (v.30) but not Deacons. Again, if he is ordained an Elder, the husband should perform this on his wife and on his children over and against any other Elder in the local assembly.

    The importance of obedience and faithfulness is a recurrent theme in the Olive Branch (v.31) as it is in the New Testament (e.g. Mt.23:23; 24:45; 25:21,23; Lk.12:42; Rom.1:5; 12:12; 16:19; 1 Cor.4:2,17; 2 Cor.2:9; 9:13; 10:5-6; Gal.5:22; Eph.1:1; 6:21; Col.1:2,7; 4:7,9; 1 Tim.1:12; 5:9; Tit.3:1; Philem.21; 1 Pet.1:14; 4:10; 5:12; 2 Jn.6; 3 Jn.3,5; Rev.2:10,13; 13:10; 14:12; 17:14). In an age of rebellion and faithlessness generally, which has only got worse since this revelation was received, we should not at all be surprised that Yahweh urges these things again and again in the revelations, and particularly in marriage and family relationships where they need to be learned from a young age (see The First in Your Life: An MLT Position Paper on Marriage).

    The recurrent problems of rebelling against divinely instituted authority, covetousness, and the need for humility, which is an issue for all humans, is stressed to Horon again and again (vv.32-33), words prophetic in their anticipation of events that would transpire years later (see Section 372) both for the recipient of the revelation and for the early Norwegian members themselves that culminated in what historically is known to Messianic Evangelicals as the Third Rebellion that itself would become an important object lesson for the gathering Remnant in the years to come and for the Penultimate Judgment and Last Exodus for which the Olive Branch revelations were preparing.

    Basic New Testament themes and divine promises are reiterated throughout personal revelations like this one (v.34). The centrality of teaching ministry will be referenced many times (v.35), perhaps a reason why in NCAY there are both Teacher-Deacons/Deaconesses (for the youth and small children) and Teacher-Elders/Eldresses (for Priesthood members thremselves, adults and catechumens/investigators). Accordingly, NCAY has seven types of school, a reminder that emet (truth) gives the soul genuine freedom (Jn.8:32). The addage, "the more you know, the less fear you have" is seriously applied by Messianic Evangelicals in both the spiritual and scientific spheres and why we are strong advocates of a good education. NCAY wants its members to be rightly informed, to think for themselves, and to learn how to be positive or redemptive critics (as opposed to negative, divisive critics) in the best traditions of the Enlightenment school of philosophy.

    vv.36-40 The principle of Annual Priesthood Accountability is for the first time introduced into NCAY in this revelation (v.37). In the early days this was done in the spring, when a Holy Week was observed from 1-6 April, but was later transferred to the autumn/fall in the late 1990's when NCAY became fully Torah-obedient and started observing the Annual Festivals. When properly organised, every Deacon, Deaconess, Elder and Eldress is 'weighed', an interview with the Pastorate in which they gave a stewardship accounting for the past year (v.38, also v.42). This must be done before the Feast of Sukkot (Tabernacles) - which is the last of the annual festivals as well as NCAY's main Annual General Conference where new Priesthood callings are made and old ones (if renewed) are confirmed - and before the Yom haKippurim assembly. Local Branch Priesthood officers are weighed in, and by, their home congregational leadership but senior Priesthood members (like Pastors and Pastresses), are weighed by officers from outside the Branch (if a Bishop is available, or more senior officer like an Evangelist). These weighings may be done by a senior officer visiting a local Pastorate or Bishopric to conduct a weighing interview (though these days this can be done online where absolutely necessary) or at, or immediately prior to, the Annual General Conference. The autumn/fall period is one of the most important in NCAY, beginning a little before Yom haKippurim and lasting to Shemini Atseret (Last Great Day) and a little beyond. Other key gathering times are the remaining 'Pilgrim Festivals' of Pesach (the Passover Season) and Shavu'ot (Weeks, 'Pentecost') during which other Priesthood business is commonly conducted.

    Hints of a lack of submission are found in v.19 that would later come to dark fruition in Section 372, a reason why the first generation of Messianic Evangelicals would learn, to their sorrow, that they could not carry out the full restoration work of NCAY, the same lesson the first generation of Israelites would learn coming out of Egypt. As only Joshua and Caleb remained faithful of the first generation, so only two souls remained faithful of the several thousand first Messianic Evangelicals, a regrettably recurring pattern in Scripture and fruit of carnality, rebelliousness and faithlessness, underlying the importance of correctly raising children and the central importance of marriage and family: "Train a child in the way he should go, and when he is old he will not turn from it" (Prov.22:6, NIV).

    The most important missionary work that is ever done is done in the home, a reason why the family priest (husband/father) is so vitally important and why the patriarchal order is the foundation of the Kingdom of Elohim (God), another reason why a wife ideally should be building up her husband's 'kingdom' in echad union with him, and not the 'kingdoms' of other men through employment outside the home (Prov.31:10-31). The Olive Branch, like the Bible, is patriarchal from cover-to-cover, as this is the godly way, and the only way of the Remnant who are the core of the Millennial Kingdom (see Patriarchinity for clarification, to distinguish true patriarchy from the numerous false ones, and from feminism, the antithesis of the true Way of Yahweh).

    The Priesthood Order is non-negociable and any deviation from it is apostacy: "I have spoken in the manner of Priesthood, and what I, Yahweh, have spoken, I have spoken" (v.39). Attempts at liberalisation by unredeemed minds and hearts (trying to imitate the modernist and postmodernist secular world) in the early years of NCAY, leading to three different rebellions, all spectacularly and predictably failed, with its leaders and nearly all their followers losing their faith altogether. "Therefore," Yahweh strictly admonishes, "be at peace and let love (ahavah, chesed, agapé) and virtue (as defined by Christ and the apostles) garnish thy thoughts unceasingly" (v.40; Phil.4:8; 2 Pet.1:5).

    vv.41-45 The revelation wraps up with some important admonitions and truths about the Priesthood. Not only is the substance of Priesthood biblically-defined as "the love of Messiah (Christ), and all that He is (His substance, energy, power, drive, motivation, character, etc.)" (v.12) but it is also "the Light of Messiah (Christ)" which is received spiritually by a process likened to the formation of dew (v.41). Again, the importance of Priesthood stewardship is reaffirmed (v.42; see v.38). It is characterised by temperance (moderation, self-restraint, by which it may easily be distinguished from false ideas and practices) that respects free agency and is rigorously opposed to "unrighteous dominion in any degree" (v.43). It is strict but gentle and kind.

    In so many ways, Section 8 is the defining revelation on the New Covenant Melchizedek Priesthood, at least in terms of its spiritual characteristics. It is both a substance (like faith - Heb.11:1 - by which it may be observed and recognised) that leads to assurance and confidence as well as a collection of rules and regulations by which to live and administer the Messianic Community (Church) (see the Constitution), but the spirit of the Priesthood under which it operates and may be seen by all, is the main thing, not organisation, important though that is as the Kingdom grows in numbers of converts. Attached to faithfulness to this spirit is the promise that a worthy bearer will receive an increase ("be added upon"), but concommitantly the bearer who is faithless should not, that "even that which thou hast will be taken from thee", as proved to be prophetically true in the case of Horon and the many others who went out from us (v.44; Ac.15:24; 1 Jn.2:9) and in some cases even tried to destroy us.

    Summing up and concluding the entire revelation are the words, "Cleave unto Messiah (Christ) and thou shalt be made whole" (v.45). The imperfection, fallibility and issues of men and women, even those in Priesthood positions, is here recognised, as elsewhere in the Scriptures. Yahweh uses imperfect instruments so long as they remain humble, obedient and faithful, repenting of their sins and - in the case of Priesthood officers, male and female - being willing to be weighed or examined for their stewardship each year, something that will be recognised by a willingness to stand before the brethren to come clean and enter the Festival of Sukkot with simcha (joy), which is a picture of the redeemed who have been judged and found worthy of a full redemption and exaltation (glory) in the world to come. For the rest who have failed to repent, there remains only the purging fires of hell.

    It has been said of both NCAY and the Priesthood itself that getting in is very hard but leaving is very easy. A characteristic of cults is the very reverse. Establishing the righteous Priesthood Order requires a vigorous opposition to all spirits of cultism that would turn the Priesthood into an oppressive Priestcraft. It's key lies, as in the Gospel life generally, a perfect belance between justice and grace (undeserved loving-kindness). Nevertheless, the Priesthood is held to a much higher standard of conduct than the unordained membership, a reason why strictness is essential. Just as heavier penalties must fall on felonous officers in a national police force to stamp out corruption, the same is true of the Priesthood.

    Hence the apostolic warning: "Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly" (James 3:1, NIV). And the teacher - not just those holding the office of 'Teacher' - but all who teach with the legal authority granted by the Apostolate (that is, all Elders and some Deacons) must ever be on guard and exercise diligent stewardship.

    Therefore "watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers" (1 Tim.4:16, NIV). That is why the Torah is so important if used rightly: "We know that the Torah (Law) is good if one uses it properly. We also know that Torah (Law) is made not for the righteous but for lawbreakers and rebels, the ungodly and sinful, the unholy and irreligious; for those who kill their fathers or mothers, for murderers, for adulterers and perverts, for slave traders and liars and perjurers - and for whatever else is contrary to the sound doctrine that conforms to the glorious gospel of the blessed Elohim (God)" (1 Tim.1:8-11, NIV). Therefore the Elder "must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it" (Titus 1:9, NIV). This is why Scripture study is so important and why the Olive Branch has been given to confirm and, when necessary, explain and expand upon them. Therefore "teach what is in accord with sound doctrine" (Titus 2:1, NIV).

    (2 December 2020)


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