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I. THE IDEA OF REVELATION

Revelation (from the Latin revelo) is the 'opening' or 'uncovering' of a previously hidden reality. Elohim (God) is hidden from humankind because of human sinfulness and can only be known through a special revelation. While the creation itself reveals something of the invisible or hidden Creator (Ps.19:1-6; Wis.13:5; Rom.1:20), the biblical concept most often relates to an act of Elohim (God) in history which reveals Elohim (God) as Saviour or Deliverer. Although the terminology of revelation may apply to personal secrets (Prov.11:13) or private messages (Lk.2:26; Gal.2:2) or esoteric matters (1 Cor.14:26; 1 Cor.12:1-7), the biblical references are usually intended for public dissemination and communal benefit. That is, Yahweh's actions reveal His desire to save Israel (Jer.33:6) and the nations (Is.40:5).

Divine revelation is both indicative and imperative, and in each respect normative. Yahweh's disclosures are always made in the context of a demand for trust in, and obedience to, what is revealed - a response, that is, which is wholly determined and controlled by the contents of the revelation itself. In other words, Yahweh's revelation comes to man, not as information without obligation, but as a mandatory rule of emunah (faith) and conduct. Man's life must be governed, not by private whims and fancies, nor by guesses as to divine things unrevealed, but by reverent belief of as much as Elohim (God) has told him, leading to conscientious compliance with as many imperatives as the revelation proves to contain (Dt.29:29).

Revelation has two focal points:

  • 1. Elohim's (God's) purposes; and
  • 2. His person.

1. Elohim's Purposes in Revelation

On the one hand, Elohim (God) tells men about Himself - who He is, what He has done, and is doing, and will do, and what He requires them to do. Thus he took Noah, Abraham, and Moses, into His confidence, telling them what He had planned and what their part in His plan was to be (Gen.6:13-21; 12:1ff.; 15:13-21; 17:15-21; 18:17ff.; Ex.3:7-22). Again, He declared to Israel the torot (laws) and promises of His covenant (Ex.20-23, etc.; Dt.4:13ff.; 28, etc.; Ps.78:5ff.; 147:19). He disclosed His purposes to the nevi'im (prophets) (Amos 3:7). Messiah (Christ) told His talmidim (disciples) "because I have made known to you everything that I have heard from My Father" (Jn.15:15, NRSV), and promised them the Ruach haQodesh (Holy Spirit) to complete His work of instructing them (Jn.15:12ff.). Elohim (God) revealed to Paul the "mystery" of His eternal purpose in Messiah (Eph.1:9ff.; 3:3-11) and revealed to John "what must soon take place" (Rev.1:1, NRSV). From this standpoint, as Yahweh's own disclosure of His saving purpose and work, Paul calls the Gospel "the emet (truth)", in contrast with error and falsehood (2 Thes.2:11-13; 2 Tim.2:18, etc.). Hence the use of the term "revealed truth" in Christian/Messianic theology to denote what Yahweh has told men about Himself.

2. Elohim's Person in Revelation

On the other hand, when Elohim (God) sends men His Davar (Word), He also confronts them with Himself. The Bible does not think of revelation as a mere broadcasting of information, divinely guaranteed, but as Yahweh's personal coming to individuals to make Himself known to them (cp. Gen.35:7; Ex.6:3; Num.12:6-8; Gal.1:15ff.). This is the lesson to be learned from the theophanies of the Tanakh (Old Testament) (cp. Ex.3:2ff.; 19:11-12; Ezek.1, etc.), and from the part played by the enigmatic "malak (angel, messenger) of Yahweh", who is so clearly a manifestation of Elohim (God) Himself (cp. Gen.16:10; Ez.3:2ff.; Judg.13:9-23), namely, the pre-incarnate Messiah, Yah'shua (Jesus). The message and revelation, then, is that Elohim (God) is not only the author and subject of His messages to men but He is also His own messenger. When a man meets the Davar Elohim (Word of God), however casual and accidental the meeting may seem to be, Elohim (God) meets that man, addressing the Davar (Word) to him personally and calling for a personal response to Himself as its Author.

Needless to say, Satan wishes to distort this revelation in order to smear Yahweh's character, thereby confusing and driving men away from the true Creator (and often into atheism) and introducing him subtly and indirectly to Satan himself as the presumptive 'creator'. He does this in a number of ways by:

  • 1. Creating false scriptures (like various pseudepigraphical and apocryphal books, the Book of Mormon, etc.) and adding these to the canon; and

  • 2. Creating, through uninspired and unlearned men, bad translations of Scripture.


II. THE NECESSITY OF REVELATION

The Bible assumes throughout that Elohim (God) must first disclose Himself before men can know Him. The Aristotelian idea of an inactive Elohim (God) whom man can discover by following out an argument is quite unbiblical. A revelatory initiative is needed, first, because Elohim (God) is transcendant. He is so far from man in His mode of being that man cannot see Him (Jn.1:18; 1 Tim.6:16; cp. Ex.33:20), nor find Him out by searching (cp. Job 11:7; 23:3-9), nor read His thoughts by shrewd guesswork (Is.55:8ff.). Even if man had not sinned, therefore, he could not have known Elohim (God) without revelation. In fact, we read of Elohim (God) speaking to unfallen Adam in Eden (Gen.2:16). Now, however, there is a second reason why man's knowledge of Elohim (God) must depend on Elohim's (God's) revelatory initiative. Man is sinful. His powers of perception in the realm of divine things have been so dulled by Satan (2 Cor.4:4) and sin (cp. 1 Cor.2:14), and his mind so prepossessed by his own fancied 'wisdom', which runs contrary to the true knowledge of Elohim (God) (Rom.1:21ff.; 1 Cor.1:21)., that it is beyond his natural powers to apprehend Elohim (God), however presented to him.

In fact, according to Paul, Elohim (God) presents Himself constantly to every man through His works of creation and providence (Rom.1:19ff.; cp. 1:32), yet He is not recognised or known. The pressure of this continual self-disclosure on Yahweh's part produces idolatry, as the fallen man in its perversity seeks to quench the light by turning it into darkness (Rom.1:23ff.; cp. Jn.1:5), but it does not lead to knowledge of Elohim (God), or to godliness of life. Elohim's (God's) 'general revelation' (as it is usually called) of His eternity, power, and glory (Rom.1:20; cp. Ps.19:1), His kindness to men (Ac.14:17), His moral Torah (Law) (Rom.2:12ff.), His demand for worship and obedience (Rom.1:21), and His wrath against sin (Rom.1:18,32), thus serve only to render men "without excuse" for their "ungodliness and wickedness" (Rom.1:18-20, NRSV).

This shows that fallen man's need for revelation goes beyond Adam's in two respects:

  • 1. First, he needs a revelation of Elohim (God) as a redeemer and restorer, One who shows mercy to sinners. Elohim's (God's) revelation through creation and conscience speaks of torah (law) and judgment (Rom.2:14ff.; 1:32). but not of forgiveness; and

  • 2. Second, supposing that Yahweh grants such a revelation (the Bible is one long proclamation that He does), fallen man still needs spiritual enlightenment before he can grasp it - otherwise he will pervert it, as he has perverted natural revelation.

The Israelites had a revelation of mercy in the Tanakh (Old Testament), which pointed them to Messiah, but on most of their hearts there was a veil which kept them from understanding it (2 Cor.3:14ff.), so they fell victim to a legalistic misconception of it (Rom.9:31-10:4), namely, by attempting to earn their salvation through good works. Even Paul, who calls attention to these facts, had himself known the Christian/Messianic Gospel before his conversion - and tried to stamp it out. Not until "Elohim (God)...was pleased to reveal His Son in me" (Gal.1:15-16, NRSV) - in, by inward enlightenment - did Paul recognise it as the Davar Elohim (Word of God). The need for divine enlightening to reveal to individuals the reality, toqef (authority), and meaning of revelation objectively given, and to conform their lives to it, is occasionally indicated in the Tanakh (Old Testament) (Ps.119:12,27, etc.; Jer.31:33ff.). In the Messianic Scriptures (New Testament), it is stressed most by Paul and in the recorded teaching of Yah'shua (Jesus) (Mt.11:25; 12:11-17; Jn.3:3ff.; 6:44ff., 63ff.; 8:43-47; 10:26ff.; cp. 12:37ff.).


III. THE CONTENT OF REVELATION

A. The Tanakh (Old Testament)

The broad scope of the Hebrew word 'to reveal' (gálâ) is illustrated by the fact that it often appears in conjunction with related terms such as those meaning 'to see', 'to hear', and 'to speak'. The emphasis falls on visions and/or auditions (hearing Yahweh speak), and these combine in the theophany in which manifestations of Elohim's (God's) presence are seen and His voice heard. This is the key in the key revelator even of the Tanakh (Old Testament) when Yahweh descends on Sinai to give the Torah (Law) to the people redeemed from Egypt (Ex.19-20). In addition, Moses is portrayed as the mediator of this revelation, a rôle that was also extended to include the malakim (angels) (Ac.7:53). The commitments of the nation of Israel to Elohim (God) its Saviour are reflected in the maxim, "The secret things belong Yahweh our Elohim (God), but the revealed things belong to us and to our children forever, to observe all the devarim (words) of this Torah (Law)" (Dt.29:29, NRSV).

The emergence of technical expressions in the Tanakh (Old Testament) further illustrates the concept of revelation: Yahweh "opens the eyes" (Num.22:31, NRSV), or "opens the ear" and "says..." (2 Sam.7:27, NRSV). Similarly, the nevi'im (prophets) see a vision (Is.1:1) or the Davar Elohim (Word of Elohim) comes to them (Jer.1:4). Yahweh's secret is revealed to nevi'im (prophets) (Amos 3:7) and later to seers (Dan.2:19). Perhaps the most telling technical expression is: 'Elohim (God) reveals Himself to someone' (Gen.35:7; 1 Sam.2:27). Fundamentally, revelation in the Tanakh (Old Testament) is the self-disclosure of Elohim (God) to His chosen servants so that Elohim's (God's) people may know His saving deeds and live in harmony with His will.

B. Post-Biblical Jewish Literature

In the Second Temple period, revelation is often regarded as the disclosure of something hidden in a sacred book or in heaven. For instance, Ben Sira teaches that Scripture contains hidden wisdom. Personified Wisdom hides in the Torah (Sir.24:23) and reveals her secrets to those who diligently seek her (Sir.4:18; 38:34-39:3; 39:6-8). As a scribe (Torah-teacher) who finds wisdom in the Torah, Ben Sira is a bearer of revelation to his students.

The texts unique to the Qumran community portray its founder, the Teacher of Righteousness, as a mediator of revelation. Elohim (God) has revealed Himself and His marvelous mysteries to the Teacher (1QH 4:23,27). The mysteries involve things hidden in the Torah (Law) of Moses and the nevi'im (prophets) which are now revealed to the remnant community through the interpretations of the Teacher (CD 1:11; 3:13-14; 1QpHab 7:4). Community members freely pledge to practice all that has been revealed (1QS 1:3,8-9; 5:8-12). Unfortunately, the 'revelation' was not accurate, and there are many such 'teachers' in our day as during the inter-testamental period when no new revelations were canonised into Scripture.

There is a large body of of pseudepigraphic literature from this period in which the revealer figures are great biblical characters of the past. These texts may state that Moses was given the (additional) revelation on Sinai (Jubilees, Apocalypse of Moses) or texts may relate how a great figure such as Enoch or Abraham journeyed to heaven and returned (1 Enoch, T.Abraham). The obscure nature of what is seen in heaven necessitates the rôle of a malak (angel) as the "interpretor of revelations" (3 Apoc.Bar.11:7), the same kind of error and heresy repeated in Mormonism which claims a 'restoration' of the Gospel through 'angels' like 'Moroni' (originally 'Nephi'), in fact a member of the fallen malakim (angels) or nefilim.

In short, revelatory claims abound in the period between the testaments. The content of the claimed revelation, often of Pharisaic provenance, may reinforce peculiar observances of the Torah (Law), may bare the structure and operation of the cosmos, shed light on the hardships being faced by the readers, or describe the coming judgment. And whilst some emet (truth) may be found mixed into these writings, those who canonised the Tanakh (Old Testament) were wise to leave them out. The fact that some modern Messianic groups are unilaterally canonising some of these texts evidences the same Pharisaic spirit that resulted in the writing of these largely uninspired and therefore spurious pseudepigraphic and apocryphal writings at a time when no more nevi'im (prophets) were to be found. It was John the Baptist who broke the prophetic silence and shone light and revelation into the darkness of this period to be followed by Yah'shua (Jesus) and the apostles.

This is not to say that all pseudepigraphic or apocryphal literature is invalid, either ancient or modern. A small number of ancient works are used by NCAY's Melchizedek Priesthood Order, along with some modern pseudepigrapha revealed to, and produced by, the Chavurat Bekorot.

C. The Messianic Scriptures (New Testament)

Unlike Tanakh (Old Testament) Hebrew words used of revelation, the New Testament Greek apokalyptó and apokalypsis are exclusively theological terms, there being no profane or common usages of the term. Other New Testament words expressing the idea of revelation are phaneroó ('manifest', 'make clear'), ephphainó ('show forth') with the noun epiphainaeia ('manifestation' from which we get the English word 'Epiphany'), deiknuó ('show'), exégeomai ('unfold', 'explain' by narration - cp. Jn.1:18), chrématizó ('instruct', 'admonish', 'warn' - used in secular Greek of divine oracles) with the noun chrématismos ('answer of Elohim/God' - Rom.1:4).

The Kingdom of Elohim (God) is a mystery or secret that is disclosed to the chosen (Mk.4:11). Yah'shua (Jesus) proclaimed the Kingdom of Elohim (God) and demonstrated its arrival with His deeds of power, but this activity did not always move the recipients or witnesses to repentance. The Father has "hidden these things" from the wise and intelligent and has "revealed them to infants" (Mt.11:25, NRSV; Lk.10:21). The Father reveals that Yah'shua (Jesus) is the Messiah, the Son of Elohim (God) (Mk.8:29; Mt.16:16-17; Lk.9:20). Although the term 'to reveal' does not occur in John's Gospel, it is there that Yah'shua (Jesus) is preeminently the revealer figure (Jn.14:9; cp. Mt.11:27; Lk.10:22). Moreover, in each of the Gospels, when Yah'shua (Jesus) opens the eyes of the blind or unstops the ears of the deaf, there are definite allusions to the Tanakh (Old Testament) phenomenon of revelation. The self-disclosure of Elohim (God) is experienced by the person who sees Yah'shua (Jesus) and hears His message. Finally, the Gospel tradition looks to the future when it describes the Day of Judgment as a time when everything covered will be revealed (Mt.10:26; Lk.12:2) and the Son of Man will be revealed (Lk.17:30).

The death and resurrection of Yah'shua (Jesus) have resulted in His hiddenness until the Parousia (Presence). The mystery of the Kingdom is now more properly the mystery of the Servant King who was crucified and raised in glory (see Mystery of the Cross). Yahweh granted the Apostle Paul a vision of the risen Son and commissioned Paul to proclaim Him among the Gentiles (Gal.1:12,16). Along with Messiah, emunah (faith) is now revealed as the way of salvation (Gal.3:23). The Gospel or Kerygma reveals the crucified Master of glory and, when attended by the Ruach (Spirit) (1 Cor.2:10; Eph.1:17), imparts Yahweh's saving power to the person of emunah (faith) (Rom.1:16-17; 16:25-26). The revelation of the mystery includes the union of Israelites and Gentiles in one Body (Eph.3:3-6). In the future, there will be a revelation of judgment (Rom.2:25) and glory (Rom.8:18) when Yah'shua the Messiah (Jesus Christ) returns to bring salvation to His own and eternal destruction to the wicked (2 Thes.1:7-10; 2:3-8; 1 Pet.1:5,13; 4:13; 5:1). This theme is carried forward within the literary genre apocalypse by the last book of the Messianic Scriptures (New Testament), which describes itself as the "revelation (apokálypsis) of Yah'shua the Messiah (Jesus Christ)" (Rev.1:1, NRSV).

D. The Olive Branch and Other Modern Revelation

Every age has its distortions of the Gospel and its peculiar heresies and social issues and ours is no exception. Whilst the Bible is self-sufficient in presenting the message of salvation, we face, as mentioned, distortions, bad translations, extra books never previously regarded as authoritative, and heretical doctrines spawned by uninspired men and women that are causing great destruction to the Body of Messiah. In addition to providing informative, expository teachings and sermons, Messianic Evangelicals have also been the recipients of a large corpus of deuterocanonical revelation, prophecy, and visions which serve as aids for NCAY's ministers. These will be compiled into several volumes, the first three books of which are in print (1970-97) and may be found online as the Olive Branch (see the Preface for orientation). There are also deeper materials (like the Grand Unified Doctrine of Creation or Cosmic Principle and the pseudepigraphic Books of Abraham, intended to prepare the qodeshim (saints, set-apart ones) for the coming Messianic Order in the Millennium) but these do not form a part NCAY's corporate worship or study.


IV. THE NATURE OF REVELATION

The Bible conceives of revelation as primarily and fundamentally verbal communication - Yahweh's Torah (teaching, instruction, law), or devarim (words), in the Tanakh (Old Testament), and His Davar (Heb.), Miltha (Aram.), Logos (Gk.) or Rhéma (Gk.), 'word', 'utterance' in the Messianic Scriptures (New Testament). The thought of Elohim (God) as revealed in His actions is secondary, and depends for its validity on the presupposition of verbal revelation. For men can only "know that He is Yahweh" from seeing His works in history if He speaks to make it clear that they are His works, and to explain what they mean. Equally, men could never have guessed or deduced who and what Yah'shua (Jesus) of Nazareth was apart from Elohim's (God's) statements about Him in the Tanakh (Old Testament), and Yah'shua's (Jesus') own self-testimony (cp. Jn.5:37-39; 8:13-18).


Conclusion

All religion is revelation - the revealment of Elohim (God) - and our experience with Elohim (God) is also a revelation. Yahweh-Elohim revealed Himself to mankind by incarnating as a man, Yah'shua the Messiah (Jesus Christ) and continues to reveal Himself today. How, then, may we discern between true revelation, false revelation, and our own vivid imginations? The materials that follow aim to help resolve these questions.

(5 March 2018)

Revelation: Encountering the Divine
1. The Keys of Revelation: A New Covenant Perspective (Art)
2. The Olive Branch: Revelations to NCAY (OB)
3. Apostolic Interviews: A Question of Revelation (AI)
4. Truth or Deception? Understanding the Prophetic Way (Art)
5. The Nature of Revelation: Conceptual vs. Verbal-Plenary (Art)
6. Revelation/Scripture: Origin & Function of the Written Word (Art)
7. Revelation: A Sign of God's Church in the End-Time (Art)
8. Prophets and the Nature of Revelation Past and Present (Art)
9. Understanding Prophetic Revelation (Art)
10. Norway's Coming Financial Catastrophe (Art)
11. Verbal, Plenary Revelation (FAQ)
12. Why Modern Revelations Aren't Canonised (FAQ)
13. Revelation by Lots? (FAQ)
14. Line Upon Line... (FAQ)
15. Old Revelations (FAQ)
16. Questions about the Olive Branch (FAQ)
17. Understanding the Gift of Prophecy and Revelation (Art)
18. Yahweh's Distribution of the Gifts: Psychic vs. Spiritual (Art)
19. The Plecostomus Affair: A Revelation on Feeding the Mind (Art)
20. Truth, Fiction & Revelation: Why Some Christians are Suspicious (Art)
21. The Last Hour: John, Anointing & Revelation of Yahweh (Art)
22. The Madeira Revelation I (Art)
23. The Madeira Revelation II (Art)
24. The 7-0-1 Revelation: Essential Truth for the Remnant (Art)
25. The Bronze Revelation: Girding Up for Judgment and Warfare (Art)
26. The Journey Home: II. Revelation of the 7 Pools (Art)
27. The Two Touches: Redemption and Revelation (Art)
28. The Twin Silver Trumpets Revelation (Art)
29. Prophecies from Others: Discerning Those Who Claim Revelation (Art)
30. The Mormon Church: A Church of Modern Revelation? (Art)
31. The Structure of the Olive Branch Revelations (FAQ)
32. I Do Not Know...I Do Know: Revelation of the Presence (Art)
33. Sola Scriptura: Are We True Evangelical Christians? (Art)
34. Donald Trump & 2017: Prophetic Visions & Revelations (Art)
35. As the Nation Unravels: More Visions and Revelations (Art)
36. The Revelation of NCAY's Five Commissions (Art)
37. Prophetic Revelation on Covering for the Day & Year of Blossoming (Art)
38. Gideon's Smashed Idol: A Vision & Revelation for the Prophets (Art)
39. Glory of the Throne Room - Revelation of the Garden (Art)
Also see the Scripture, Revelations, Dreams & Prophecy and Olive Branch Pages

Key: Art=Article | FAQ=Frequently Asked Question | Sc=Science | St=Sermonette | Occ=Occult | OB=Olive Branch | PCM=Patriarchal Christian Marriage | NCCM=New Covenant Christian Ministries | Sab=Sabbath | Sal=Salvation | 5Com=Five Commissions | AI=Apostolic Interviews

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