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    Section 9

    Revelation on Wine and the Atonement


    This revelation was divided into two separate sections in the former Covenants & Commandments but has been joined together again. The first part of the revelation was received in response to the question: "Wilt thou speak, O Master, on wine?" Messianic Evangelicals are not to drink alcoholic beverages. The wine of the Ruach Elohim (Spirit of God) is our 'alcohol'. The second part of the revelation is about the fall of man. A dispute had arisen in NCAY as to whether those who lived before the Crucifixion were truly 'saved' or not, and it had been claimed that great nevi'im (prophets) like the navi (prophet) Enoch and King Melchizedek of Salem, who were taken from the earth without tasting death, were completely free of sin and therefore not bound by the laws established by Elohim, and in particular, the law requiring that a women be subject to her husband (1 Pet.3:1). Though the faithful in the past were justified by their godly walk, they were not without sin, for the means of forgiveness -- the blood of Yah'shua the Messiah (Jesus Christ) -- had not then been provided. This event had been eagerly anticipated by all of Elohim's nevi'im (prophets) from the beginning. Enoch and the others were, like everyone else, subject to the same laws, and, whilst declared forensically righteous by Elohim on account of their emunah (faith) and obedience, were not finally washed in the blood of the Lamb until the atonement had taken place in the meridian of time [Rosenborg, Oslo, Norway, 19 April 1988].


    Alcohol and the New Covenant are Incompatible

    1. Behold, wine is a mocker (Prov.20:1), and he that loveth wine shall not be made rich in the things of the Ruach (Spirit).

    2. Did I not command My servant John (the Baptist), the son of Zechariah, that he should not drink, neither wine nor strong drink, that he might be great in the sight of Yahweh and filled with the Ruach haQodesh (Holy Spirit)?

    3. Yea, from the day of his mother's womb did My servant John not drink wine, and did I not say that there was no navi (prophet) greater than John the Baptist? (Mt.11:11; Lk.7:28)

    Alcoholic Wine for Medicinal Purposes Only

    4. Thou shalt drink only a little wine for they stomach's sake, as a medicine, as I have commanded you, but thou shalt not drink wine to make merry, nor to hide from thy sorrows, nor for carnal lust.

    5. For inasmuch as any man drinketh wine, or strong drink, among you, behold, it is not good, neither meet {acceptable} in the sight of your Father.

    6. When ye assemble together to partake of the wine of the Master's Supper, this should be pure wine of the grape of the vine, which meaneth new unfermented wine, preferably of your own make.

    7. And, behold, ye have supposed that this was fermented wine, which thing ye have supposed wrongly, for fermented wine is the poison of dragons.

    The Rechabites Were of the New Covenant Spirit

    8. Be ye emulators of My Davar (Word), and not of men, saith the Master, for did I not rebuke My servant Jeremiah when he purposed to make the Rechabites drink wine in the House of Yahweh? (Jer.35:1-16)

    9. And did I not bless My servant Daniel when he purposed not to drink the wine of the King of Babylon? (Dan.1)

    The Wine of the Ruach Elohim

    10. Behold, I shall give you wine, saith the Master, but it shall be the wine of My Ruach haQodesh (Holy Spirit), even as I have spoken through the mouth of My servant Joel:

    11. "And it shall come to pass in the last days, that the mountains shall drop new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the House of the Lord, and shall water the valley of Shittim." (Joel 3:18)

    12. Ye shall live by every word that proceedeth from the mouth of Yahweh (Dt.8:3; Mt.4:4; Lk.4:4). Have I not spoken plainly unto you? Behold, the Gentiles may drink wine in moderation, but you I have called to better things.

    13. By the grape of the vine men fell, yea, by obeying the voice of Satan;

    14. And by the grape of the vine shall man be saved, by repenting of his sins and cleaving with his whole might, mind and strength unto Messiah his Deliverer (Saviour).

    15. And, behold, if he doeth this thing, he shall be justified. Amen.


    Redemption from the Fall

    16. It hath been supposed by some men that because Enoch and his people were lifted up, and others also, on account of their great righteousness, that these people were redeemed from the Fall and were without sin.

    17. But this is not so, My son, for no atonement had been made for them, and thus there was no remission of sins, until Messiah came and paid the penalty [for sin] at Calvary.

    Enoch Was Always Under Law

    18. And thus, though translated, Enoch and his people were still under the bondage of sin, for though they had met all the demands of the preparatory Firstborn Gospel, nevertheless the demands of the Torah (Law) of Justice laid hold upon them, for they were still in bondage to sin. And Yahweh raised them up.

    19. Art thou redeemed from the Fall, My son, and art thou without sin? Behold, I say unto thee: Nay.

    20. Canst thou name one man or woman who is without sin and redeemed from the Fall? Nay.

    21. Therefore, all are under the law of the Fall, from the highest to the lowest, from the celestial {heavenly} to the earthly.

    Wives are Subject to their Husbands

    22. And behold, it is written that woman shall be subject to man on account of the Fall, and he shall rule over her, and her desires shall be towards him, yea, and she shall bring forth children in pain.

    23. And man, because he is subject to the Fall also, shall obtain bread by the labour of his own hands, for the earth will not yield unto him her fruits as she did in the days before the Fall.

    24. Verily, verily, I say unto thee, and to all who have desires in the knowledge of Elohim, that until redemption cometh unto Tsiyon, and the children thereof, that the woman shall be subject to the man, and he shall rule over her in righteousness, as Messiah ruleth over the Messianic Community (Church). Amen


    Many of the earliest revelations were responses to questions posed by the first converts, with some revelations, like this one, addressing multiple themes. Many of these questions were fielded by the first new members of the Oslo Branch, foremost being by 'Horon' (see OB 8).

    Because it was thought the revelations would eventually be compiled thematically, the material from vv.1-5 was detatched, forgotten, rediscovered and then inserted (into an early non-canonical collection of the revelations - Covenants & Commandments, Vol.1, Århus, Denmark) as a separate Section right after the 4 February 1989 revelation on the Cross of Christ (now OB 100), redacted (by having non-biblical apocryphal Restorationist material, orginally included for illustrative purposes) removed), reincorporated as vv.16-24 of Section 9 by order of the Revelations Committee on 18 February 1996, and then published in the first edition of the Olive Branch in the autumn/fall of 1997.

    The revelation covers two basic themes, the second being divided into two parts:

    • 1. A reaffirmation of the Rechabite Covenant not to partake of alcohol (vv.1-15);
    • 2. Questions about the Fall, Sin, Redemption, and the Law of Justice:
      • 2a. The spiritual status of Enoch and his people when they were translated (vv.1-21); and
      • 2b. Following on from questions about redemption from the fall, a question as to whether wives are still subject to their husbands in the New Covenant of Messiah (vv.22-24).

    A. ALCOHOL

    vv.1-3 The section launches with the first phrase of Proverbs 20:1, "Wine (yayin) is a mocker, strong drink (sekar) is a brawler, and whoever is led astray by it is not wise" (NKJV) with the warning that partakers of alcohol cannot be "made rich in the things of the Ruach (Spirit)" (v.1b) making it immediately clear that alcohol interferes with the discerning of the Ruach haQodesh (Holy Spirit). Thus the spiritual tone is set: while alcohol may have been permissive under the Old or Preparatory Covenant of Moses, as is clearly indicated in multiple passages of scripture in the Tanakh (Old Testament), provided it is not drunk to excess, it's consumption is incompatible with those espousing the New Covenant of Messiah with its Royal (Melchizedek) Priesthood, with only one exception.

    Obviously consumption has nothing to do with alcohol's clearly beneficial use as a sterilising agent of wounds or as a byproduct of fermentation in the making of bread as in both cases the alcohol evapourates. Alcohol is not in itself 'evil', only in its wrong use or abuse.

    Immediately after making this statement, the revelation cites John the Baptist who was a Nazirite under an alcohol ban, pointing out that he was the forerunner of Christ and the B'rit Chadashah or New Covenant (vv.2-3). Abstinece made this, the greatest navi (prophet) (barring Yah'shua the Messiah (Jesus Christ) Himself - Mt.11:11), "great in the sight of Yahweh and filled with the Ruach haQodesh (Holy Spirit)" (v.2). The implication is clearly that Messianic Evangelicals should be emulating him as he is being held up as a worthy example to follow.

    The only exception to the consumption of alcohol is medicinal (v.4) in the absence of other solutions, remembering that water in the first century AD was generally unfit for drinking and likely to result in poisoning (caused by bacteria) leading to stomach ailments. The revelation makes it clear that there shall be no hint of a desire to "make merry" or for entertainment purposes when used medicinally. Alcohol has the effect of lowering moral inhibitions leading to "carnal lust", a reason it is unspiritual because it leads to lawless urges. Nor should it be used for consolation (hiding from "sorrows") because Messiah, and those who love us, are the ones we should turn to because a 'chemical solution' can do little more than temporarily hide the pain. We are to seek spiritual solutions to spiritual issues (v.4).

    Yahweh makes it very clear that the drinking of alcohol by spiritually regenerated believers, who now have Messiah within and the infilling of the Ruach (Spirit), is not acceptable in the New Covenant. It is "not good" and "unacceptable" (v.5). For this reason alcohol has always been forbidden in NCAY and those with alcohol-related issues cannot serve in the Priesthood which requires spiritual discernment and clarity.

    The question of the permissibility of alcohol consumption was initially raised not because members wished to use it recreationally but because some had come from traditions where alcoholic wine was served in the Master's (Lord's) Supper. Amongst the earliest converts to NCAY were those coming from one of three traditions:

    • 1. Where the wine was alcoholic;
    • 2. Where the wine was unfermented grape juice; or
    • 3. Where plain water was used

    and they urgently wished this matter to be resolved so that they could partake of the emblems once their year-long probation as baptised, unconfirmed members was over. The revelation unambiguously states that "pure wine of the grape of the vine, which meaneth new unfermented wine" should be used should be used "preferably of your own make" (v.6). Though some congregations have occasionally made "new wine" (Num.18:12) by crushing and straining their own grapes, this has not universally been done because of the difficulty of obtaining grapes in some places. Most members have therefore, as a rule, either purchased carton or bottled red grape juice or, in the absence of those, a substitute approximating a red colour (e.g. blackcurrant, blueberry or cranberry), the importance being the blood symbolism. A return to some sort of home-made juice would seem a likely outcome in the days of tribulation ahead where access to regular markets may be denied believers by the powers-that-be.

    Some were insistant upon using alcoholic wine, because of their former traditions, but v.7 leaves no doubt that New Covenant Christians (as we were originally called) or Messianic Israelites are under a Rechabite and (as will be seen elsewhere) Priestly Covenants. Indeed, the language is colourfully tough for "fermented wine is the poison of dragons". In other words, the debate is at end.

    Yahweh reminds those for whom this revelation was given that He rebuked His own navi (prophet), Jeremiah, for insisting that the Rechabites drink wine in the Temple (v.8; Jer.35:1-6), also giving a second witness pointing out the health benefits to Daniel and the three young men when they refused to drink Nebuchadnezzar's wine (v.9; Dan.1).

    NCAY has always refused to give full membership to those struggling with alcohol issues who must prove they have been alcohol-free for at least a year before they may partake of the Master's (Lord's) Supper. NCAY will baptise those struggling with alcohol problems provided they are seriously resolved to defeat their addiction. The Master is most emphatic about the wickedness of drunkenness (Mt.24:49; Lk.12:45; 21:34) with Paul comparing it to other heinous sins because, no doubt, of the disorderly and sometimes murderous conduct that drunkenness can lead to: "Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy" (Rom.13:13, NKJV). The apostle insists that if an alcohol problem reaches such a dangerous condition that the abuser refuses to work with it any longer and it leads to other sins like idolatry, reviling and extortion, that he should be disfellowshipped immediately (1 Cor.5:11; cp. 6:10; 11:21; Gal.5:21; 1 Thes.5:7; 1 Pet.4:3). The inclination to want to drink alcoholic beverages must be conquered completely because admission to the Priesthood is considered. This does not, of course, mean that the brethren should cease trying to labour with those with a serious alcohol problem after congregational disfellowshipment if there is any open doorway to help. If not (because of verbal abuse or violence), prayer remains the only recourse in helping these lost souls.

    In the same way the revelation started, so it ends, reminding us that the objective is ultimately spiritual, with a quotation from Joel 3:18, explaining what "new wine" actually is in the spiritual sense, namely, "the wine of My Ruach haQodesh (Holy Spirit)" (vv.10-11). This is a pointer to the Marriage Feast of the Lamb, which is the Final Feast of Sukkot (Tabernacles) of the present æon (age). This autumn/fall festival is the Harvest of Grapes from which New (Unfermented) Wine was made for the seven days of feasting, there being no time to make alcoholic (fermented) wine that might lead, if consumed, to unseemly and inappropriate behaviour. Here, then, the House of Yahweh or Temple is linked to the New Covenant outpouring of the Ruach (Spirit). To those who would be drawn to alcoholic wine, Paul sets up a dramatic spiritual contrast and urges the qodeshim (saints, set-apart ones) to be drawn to the spiritual instead:

      "Do not be drunk with (alcoholic) wine, in which is dissipation ('which leads to debauchery' - NIV); but be filled with the Ruach (Spirit), speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to Yahweh, giving thanks always for all things to Elohim (God) the Father in the name of our master Yah'shua the Messiah (Lord Jesus Christ), submitting to one another in the fear of Elohim (God)s" (Eph.5:18-21, NKJV).

    This has nothing whatsoever to do with the charismatic getting 'drunk in the spirit' heresy which is simply demonic spiritual debauchery. Paul does not say 'get drunk in the Spirit' but rather "be filled with the Ruach (Spirit)" so that your soul is consumed with praise (in his day, the singing of the 151 Psalms) and giving thanks (praying coherently in a shared language, not modern-type 'tongues'), laughing hysterically, rolling uncontrollably on the ground, or making animal sounds, or worse.

    Notice that Yahweh forbids us to rail against non-believers who may "drink wine (alcohol) in moderation" but believers are "called to better things" (v.12). There should be no self-righteousness attached to abstention from alcohol but a humble recognition that we could so easily fall away ourselves if not careful. It is not our business to judge unbelievers who by their actions are not harming anyone else.

    Then comes a startling revelation - "By the grape of the vine men fell, yea by obeying the voice of Satan" (v.13), the implication being that one imbibed with alcohol becomes susceptible to hearing the voice of the Enemy. Some have wondered whether this means that the 'forbidden fruit' in the garden of Eden were grapes, and though this is nowhere directly stated anywhere it is possible. Certainly it wasn't an apple, a superstition introduced in mediaeval times because of the veneration by witches of the apple which, when sliced horizontally, reveals a Pentagram-shaped pip-containing core. Rather, the revelation goes on to compare the remedy to listening to Satan, when under alcoholic or some other negatively destructive influence, is by partaking of the wine of the Master's (Lord's) Supper, which through repentance and clinging to Messiah implies that communion with Elohim (God) will be restored and the ability to hear the Ruach (Spirit) speaking clearly. This is not saying that the elements possess any magical properties which, by consuming them, will shut out the voice of Satan brought about by drinking alcohol. These verses on wine do conclude, however, by promising that those who thus respond in repentance and total surrender to Messiah "shall be justified" (v.15), that is to say, be forgiven and declared righteous through the restoration of the broken relationship brought about through obedience to the heavenly intent of partaking with a right heart of the Master's Supper.

    B. REDEMPTION BEFORE THE FALL

    vv.16-21 Though at first sight what follows does appear to be a completely different topic, in reality it connects to the foregoing, making the initial division of this revelation into two separate sections unfortunate. You will see a common spiritual thread running through the two halves.

    Those coming from a Restoration tradition, as many of the early members did, also brought with them fables about Enoch, just as messianics and many evangelicals do today with their overly strong attachment to the pseudepigraphical mishmash which is 1 Enoch in which there has been an upsurge in interest.

    A tradition one or two of these early members brought with them was the belief that Enoch and his people had not only been taken off the earth (most Christian traditions insist it was Enoch alone who was translated) but that he/they had somehow been redeemed from the Fall and was/were therefore without sin (v.16). And whilst the atonement of Christ most certainly now reaches backward into the past (since Calvary) and into the future it was not true that this was so even in the pre-Mosic age when an earlier, sacrificial-inclusive, form of the Melchizedek Priesthood was functioning (v.17). Though certainly we know that the ancients were justified by their faith, i.e. declared righteous in the eyes of Yahweh, as was Abraham (Rom.4:3), it would not be true to say that they were without sin or redeemed from the Fall as they were still subject to infirmities and death. Whilst we are justfied by faith alone in this life, final justification, at the Day of Judgment, also takes into account all of ones deeds (see JUSTIFICATION).

    This is one of the hardest Christian doctrines to understand as well as being one of the most abused, causing sectarian strife over the centuries, especially since the Reformation. Section 9 answers the question from a particular Restorationist persepective only; the answer might very well have been worded differently had the ones seeking answers been Protestant or Catholic because of the different kinds of theological questions that tend to be asked from those perspectives. One of the reasons the Synoptic Gospels and John's Gospel appear a little different is that they are addressing different groups of people at different periods of time, even though the message is the same. Later revelations in the Olive Branch address the questions of those from a number of traditions, again from the questioners' perspectives.

    The Bible says precious little about Enoch and must of the supplementary material we have about him comes from legend and myth. "And Enoch walked with Elohim (God); and he was not, for Elohim (God) took him" (Gen.5:24, NKJV). The writer of Hebrews explains that "By emunah (faith) Enoch was taken away so that he did not see death" (Heb.11:5, NKJV), in other words, he was translated, still mortal, not resurrected, but with the death process suspended. Other than a prophecy attributed to Enoch (Jude 14) we know nothing more about this patriarch, or even what "knowing (or 'walking with') Elohim (God)" meant in his context. The expression means, quite simply, being in an intimate spiritual relationship with Elohim (God) as opposed to merely knowing about Him. His 'taking' reminds us of Elijah the navi (prophet) who was likewise translated (2 Ki.2:1-12) and we are not given the reason 'why' for either of them. It's not something that happens too often either which is probably why the stories hold such fascination for those seeking a fuller understanding of the operation of the supernatural.

    The point of vv.18-21 is that everyone is subject to the "Law of Justice" (v.18) and we are reminded that no single human being has ever been without sin while living in a mortal state (v.19) which would be evidence of a full redemption from the Fall, the 'seal' of this being the physical resurrection. Only Yah'shua the Messiah (Jesus) has lived a sinless life. Yes, there is jurisdictional or legal sinlessness provided we remain in faith and choose to walk according to the mitzvot (commandments) but no one exists who is completely flawless, the evidence being that nobody but Yah'shua (Jesus) has been raised permanently from the dead yet. Therefore all remain under the "Law of the Fall" (v.21).

    The incident in Matthew 27:52-53 where we read that "the graves were opened; and many bodies of the qodeshim (saints, set-apart ones) who had fallen asleep (died) were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many" (NKJV) does not clearly establish whether these were raised to physical immortality as Christ was or whether - the more likely explanation - they were raised to mortality again as Lazarus had been, to subsequently die natural deaths a second time; certainly there is no word anywhere to suggest they were 'translated' like Enoch or Elijah so we must assume they were yet mortal and their raising was, like that of the sign of Lazarus, to demonstrate that Messiah was who He said He was.

    vv.22-24 The real reason this subject was raised, as it turns out, was because there were some claiming that if we are now all redeemed from the Fall, that we are also redeemed from the Torah (Law) and from the original curse which supposedly made Eve (and all women subsequently) suddenly no longer subject to the law of Adam. In other words, this was one of the first manifestations of feminism in NCAY or, at the very least, the claim to co-headship.

    The revelation makes no mention of the fact that Eve was in any case subject to Adam before the Fall as his Helper to assist him in his calling to manage the Garden, thus disavowing the claim that the patriarchal arrangement would one day be dissolved by Christ, but rather focusses on the fact that the Fall has not been overturned for human beings yet even though Messiah has indeed conquered death, the Fall, and sin. This remains for the future. Instead, v.22 reaffirms the Genesis 3:16 mandate, telling Eve that "your desire shall be for your husband, and he shall rule over you" (NKJV) and Adam that "because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, 'You shall not eat of it': Cursed is the ground for your sake; in toil you shall eat of it all the days of your life. Both thorns and thistles it shall bring forth for you, and you shall eat the herb of the field. In the sweat of your face you shall eat bread till you return to the ground, for out of it you were taken; For dust you are, and to dust you shall return" (Gen 3:17-19, NKJV; see v.23.).

    Adam and Eve are here representational of all humankind to come after them, all of whom shall return to the dust, even if it be exceedingly quick for some (like those alive at the return of Messiah and the first resurrection) as with Enoch and Elijah. Therefore the revelation concludes that "until [final] redemption cometh...the woman shall be subject to the man, and he shall rule over her in righteousness, as Messiah rules over the Messianic Community (Church)" (v.24). Will Messiah continue to rule over the Messianic Community (Church) into the eternities? The obvious answer to that question establishes beyond any questioning or doubt that patriarchal authority does not end at any time in the future either, only the unrighteous exercise of it.

    C. WHY REVELATIONS TO ANSWER THEOLOGICAL QUESTIONS?

    A legitimate question is sometimes asked as to why theological questions were answered by direct revelation in the early days of NCAY but not (or rarely) subsequently? Why does NCAY, most of the time, reason theologically like everybody else? There are two reasons:

    • 1. The early leadership were not seasoned theologians, apologists or scholars and had to learn these skills as they went along and matured; and
    • 2. The developmental years of NCAY were exceptionally intense and fast, and answers to urgent questions needed to be given authoritatively to maintain the stability of the emerging Community and prevent its destruction by destabilising forces.

    D. THE PAST & FUTURE OF THE OLIVE BRANCH

    Major events turn on small hinges and getting theology wrong in the earliest days would have meant considerable disruption - and possibly even have lead to the destruction - of this work. Of course, the revelations have since been put to the test, a reason a Revelations Committee was convened in 1996 to sift through the thousand or so revelations that had by then been received. As it was, only 470 (out of some 581 already published) were selected for the public and a good number of others reserved for private Priesthood study. A few (about 20) were discarded altogether (many of which had been produced by others outside this ministry which were determined to be unsound), including one paragraph in Section 9, as mentioned earlier above, which contained no information of any theological value, essentially repeating what had been said before but using different illustrations from an apocryphal source. Around 40 revelations had portions removed from them, many of them being private revelations to individuals which it was felt should not be made public, and some being private commentaries or statements summarising the then current theological positions of the ministry based on the limited knowldge we had, that were either not necessarily inspired or no longer relevant. Revelations were only accepted by a unanimous vote of the Committee.

    In the future, the Olive Branch could conceivably be whittled down further, removing those of little relevance any more, and there is one vision which indicates this may be done as the book is already very large and we do not wish it to become a distraction from Bible study, particularly in evangelism where a smaller volume might be more useful in the mission field. It could also be added to in a second volume. There are literally thousands more revelations, mostly visions, which are to be found scattered throughout the sermons and articles on the main website, and others which have not been, that may well be collated and published at some future time in that second volume.

    (10 March 2021)


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    This page was first created on 3 August 1997
    Last updated on 10 March 2021

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