The Millennial Priesthood under the Order of Melchizedek (No. 300F)

Introduction

God revealed to the members of the Divine Council the next phase of His Plan of Salvation (Rev. 5:10), which was to begin at the end of the six thousand years of Satan’s reign. Christ was ordained to prepare this phase (John 14:2), by preparing those who are called and chosen.

Adam and Eve learned and followed the Laws of God, residing in the Garden until the day they sinned. Upon sinning, they realized their nakedness before God. God sacrificed an animal to clothe them (Genesis 3:21), prefiguring the salvation granted through Christ. Thus, we are to be clothed in the righteous works provided by God through the sacrifice of His Beloved Son, ensuring we are not found naked due to sin—sin being defined as the transgression of God’s law (1John 3:4) (see The Relationship between Salvation by Grace and the Law (No. 082)).

This spiritual clothing is formally received when all who participate in the baptismal service are made clean through baptism by virtue of the death of Christ. In this service, sins are removed (see Repentance and Baptism (No. 052)). Through baptism and the reception of the Holy Spirit via the laying on of hands by Church officers, we begin a new life, walking as Christ walked, created according to God in the righteousness and holiness produced by truth. This is not of ourselves but is a gift from God, who produces in us both the will and the deed according to His good pleasure (Philippians 2:13).

We are called and chosen from among the weak and base of the world to confound the mighty of this age. Those called by God are animated by the life of Christ, their Master, who lived in obedience to God’s commandments unto death. As we progress in understanding and acting upon God’s will, we increasingly resemble Christ (Galatians 3:27; Romans 13:14). Furthermore, Satan and the demonic host are to be judged by our activities and the execution of our assigned tasks (see The Judgment of the Demons (No. 080)).

The Fallen Host took every step possible to change the view of mankind to ensure that mankind did not understand the plan of Salvation and the relationship of mankind under the Covenant of God (No. 152). It is important that we understand that God had made a Covenant with Man and the requirement was for mankind to obey the Law and the Testimony and the Temple Calendar that flows from the Law. Satan and the Fallen Host made a series of false doctrines based on the Sun and Mystery Cults and Satan's Doctrines of Heaven, Hell and Reincarnation (No. 143F).

God thus set up the process for mankind to be chosen as Patriarchs and Prophets over the First and Second Phase of the Creation and the Call of God was by the Predestination (No. 296), and the Call and Selection of God. The Call of God was extended in the Third Phase (see also Nos. 282A; 282B; 282C; 282D) that was by the extension of the Holy Spirit under the Messiah in the Messianic Age, where the Holy Spirit was extended by request of mankind in the establishment of the Church by Repentance and Baptism (No. 052) and the laying on of hands for receipt of the Holy Spirit (No. 117). In the millennial system the Fourth Phase is commenced with the Elect as Elohim (No. 001) on the First Resurrection of the Dead (Nos. 143A; 143E).

Once baptized, we are thus organized into the service of the house of the Lord, becoming a holy priesthood (1Peter 2:5). Every member of the Elect constitutes a spiritual temple of God, serving as living stones (1Cor. 3:16-17). Priests wore fine linen garments while officiating in the Temple. In Exodus, both the individuals called to the priesthood and their garments had to be sanctified before entering service (Ex. 29:21; 39:41). Priests were required to be modest and adorned with good works. Christ learned obedience through suffering and, having been perfected, became the author of eternal salvation for all who obey him, designated by God as High Priest after the order of Melchizedek (Hebrews 5:8-10). As stated in Revelation 2:26-29, authority over nations is promised to those who overcome and keep Christ’s works until the end.

The Order of Melchisedek

Refer to Melchisedek (No. 128) for the background and reasons for Abraham’s tithe to Melchisedek. Refer also to G Vermes, The Dead Sea Scrolls in English. See also the work by A.S. Van der Woude who published a series of thirteen fragments from cave XI on Melchisedek. Both these works are quoted in No.128 which needs to be read prior to, or in conjunction with, this paper.

It is important that we understand the basis of the Being named for Melchisedek, and the structure of the order, as it controls the Order of Priests that are to run the entire universe under Messiah as High priest to the One True God Eloah ruling from the earth from 3128 CE.

Melchisedek was misunderstood from the 20^th century in the US in the Sardis and to a lesser extent the Laodicean systems. The argument is examined in paper No 128 above, as is the discussion regarding the assertions that Melchizedek was Messiah and that Messiah was also the Archangel Michael.

“The priesthood of Melchisedek is part of a promise of God.

Hebrews 6:17-20 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he interposed with an oath, ¹⁸so that through two unchangeable things, in which it is impossible that God should prove false, we who have fled for refuge might have strong encouragement to seize the hope set before us. ¹⁹We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain, ²⁰where Jesus has gone as a forerunner on our behalf, having become a high priest for ever after the order of Melchiz'edek. (RSV)

Messiah here became a priest forever after the order of Melchisedek. He is a High Priest forever after the order. Thus, Melchisedek established an order. Jesus went as a forerunner on our behalf. In other words, we also are to become priests of that order.

Hebrews 7 shows the relationship of Melchisedek to the priesthood.

Hebrews 7:1-28 For this Melchiz'edek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him; ²and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. (RSV)

The text holds that Melchisedek means both king of righteousness and king of Salem, or peace. The understanding of the Hebrew according to both Milik, and Vermes, is that Melchisedek means My King is Justice (or Righteousness) and he is king of the Army of light. Satan’s name is Melkiresha’ meaning My King is Wickedness (see J.T. Milik, Journal of Jewish Studies, 1972, pp. 126-135 and also Vermes, op. cit., pp. 252-253). There is no doubt that we are dealing with the Satan/Messiah battles of the last days in the view of the DSS.

³He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the Son of God he continues a priest for ever.

He is held to be without father and without mother and without pedigree (apatoor, ametoor, agenealogetos). He has neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever. The meaning of these texts is discussed below, in relation to the law governing the priesthood.

⁴See how great he is! Abraham the patriarch gave him a tithe of the spoils. ⁵And those descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people, that is, from their brethren, though these also are descended from Abraham. ⁶But this man who has not their genealogy received tithes from Abraham and blessed him who had the promises. (RSV)

The text also says that this man not counting his pedigree from them (see Marshall’s Interlinear) received tithes from Abraham. It does not say that he did not have a pedigree.

⁷It is beyond dispute that the inferior is blessed by the superior. ⁸Here tithes are received by mortal men; there, by one of whom it is testified that he lives. (RSV)

This text is the key text for the assertion that Melchisedek is not human. The same assertion is made of the elect. They do not die, they fall asleep (1Cor. 15:6,18).

⁹One might even say that Levi himself, who receives tithes, paid tithes through Abraham, ¹⁰for he was still in the loins of his ancestor when Melchiz'edek met him. (RSV)

The payment of tithes in the priesthood was to show that the laws of God continued, and was not dependent upon Moses and the Levitical priesthood.

¹¹Now if perfection had been attainable through the Levit'ical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchiz'edek, rather than one named after the order of Aaron? (RSV)

Here Messiah is clearly noted as another priest after the order of Melchisedek. There is no intimation here that Melchisedek is the same being. Were such to be the case then there is little doubt that the writer of Hebrews would have stressed the point. What he was trying to do was to emphasise the relationship of Messiah to Melchisedek, because it is shown to be the case that the expectation of the first century Judaic sects expected Michael as both Messiah and Melchisedek. Hebrews had to tie the relationship in to show that prophecy had been fulfilled in Messiah, as being after the order of Melchisedek, and the forerunner of the priesthood of the elect in that order. The order was without pedigree because the elect were to be selected from all tribes of Israel and then from the Gentiles, who were themselves added to the tribes as priests. Thus the entire lineage of the elect was without mother, or father, or genealogy in the priesthood. The selection criteria was not dependent upon such matters.

¹²For when there is a change in the priesthood, there is necessarily a change in the law as well. ¹³For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. ¹⁴For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. (RSV)

The extension of the priesthood beyond Levi is specifically mentioned from this text. The text goes on to mention the likeness of Messiah to Melchisedek.

¹⁵This becomes even more evident when another priest arises in the likeness of Melchiz'edek, ¹⁶who has become a priest, not according to a legal requirement concerning bodily descent but by the power of an indestructible life. ¹⁷For it is witnessed of him, "Thou art a priest for ever, after the order of Melchiz'edek." ¹⁸On the one hand, a former commandment is set aside because of its weakness and uselessness.¹⁹(for the law made nothing perfect); on the other hand, a better hope is introduced, through which we draw near to God. (RSV)

The intention of the elimination of pedigree as the purpose of the text is made explicit here. The priesthood is conferred not by bodily descent but by the power of an indestructible life (see Rom. 1:4). Thus the Holy Spirit conferred the power on Melchisedek as it did on Abraham and all the patriarchs, as well as David, the Judges and the Prophets, continuing to the apostles and the elect. The importance of the text is not in the fact that Melchisedek might have been Messiah but, rather, it is more important if he was not.

²⁰And it was not without an oath. ²¹Those who formerly became priests took their office without an oath, but this one was addressed with an oath, "The Lord has sworn and will not change his mind, `Thou art a priest for ever.'" ²² This makes Jesus the surety of a better covenant. (RSV)

It is the testimony of God that the elect took office. Messiah was given office by the promise of God by oath.

The Levitical priesthood was prevented by death from continuing in office. They will partake of the Second Resurrection. The order of Melchisedek will partake of the First Resurrection. Those of the elect have a better resurrection (Heb. 11:35).

²³The former priests were many in number, because they were prevented by death from continuing in office; ²⁴but he holds his priesthood permanently, because he continues for ever. (RSV)

The continuation forever stems through death to the resurrection. The priesthood is not removed from the elect, as it was not removed from Messiah and the patriarchs.

²⁵Consequently he is able for all time to save those who draw near to God through him, since he always lives to make intercession for them. ²⁶For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens. ²⁷He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once for all when he offered up himself. ²⁸Indeed, the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever. (RSV)

Thus, Messiah was the culmination in this new order of priesthood which extended to those who were chosen by God, who appointed Messiah and made him perfect forever.

The title appears to have been the hereditary title of the king of Jerusalem (or Urusalaim). Hundreds of years after Abraham we meet another king bearing the similar title Lord of Righteousness or My Lord is Righteousness, during the occupation of Canaan by Israel under Joshua. Here in Joshua 10:1 we meet Adonizedek, which is another variation of Melchisedek, ruling in Jerusalem. The title, in its variant forms, is thus hereditary and vests in Messiah by virtue of his rulership from Jerusalem and was perhaps viewed in this way by David also. In this way also the elect are priests from the order of Melchisedek, because they rule with him from Jerusalem as elohim (cf. Zech. 12:8; Rev. 7:1-17).

The term beginning of days and end of life refers to the requirement to commence duties at thirty years of age and cease at fifty years (Num. 4:47). The High Priest succeeded on the day of his predecessor’s death. Melchizedek has no such requirement. Hebrews records in the Marshall’s Interlinear translation that he was a man (Heb. 7:4). He was made like the Son of God (Heb. 7:3) yet he was not the Son of God, who was another priest (Heb. 7:11). Thus all the elect can participate in the priesthood, being made like unto the Son of God, regardless of lineage and age, continuing in perpetuity. As to who Melchisedek was we can only surmise. The Essene construed the text messianically as have some modern fundamentalists. The element of the Paulicians who also held this view were termed Melchisedekians, but they made him distinct from Messiah as the heavenly mediator (see the paper General Distribution of the Sabbath-keeping Churches (No. 122)). Hebrews appears to have been written so as to correct this error but has itself been misconstrued. The Midrash holds that he was Shem (Rashi) being king (melek) over a righteous place (tsedek) (Abraham ibn Ezra & Nachmanides). This place was where the temple would be built for the Divine Presence, which the Midrash applies to Jerusalem as a whole from the text Righteousness lodged in her (Isa. 1:21) (ibn Ezra & Nachmanides, see Soncino, fn. Gen 14:18).

More importantly, the concept of a Council of Elohim was absolute and is undeniable as being the properly understood meaning of the Old Testament texts involving the elohim. The subordinate structure of the Elohim is understood on one hand, but misunderstood in relation to Michael and Melchizedek.

Revelation 4 & 5 show that this group numbered thirty entities including the four cherubim. Thus thirty pieces of silver were required for the betrayal of Christ (Mat. 27:3,9; cf. Zech. 11:12-13) as it was an offence against the entire Godhead. The Elders are charged with monitoring the prayers of the saints (Rev. 5:8) and Christ is their High Priest. He was the member of the Elders who was found worthy to open the scroll of the plan of God having ransomed men and made them a kingdom and priests to our God – i.e. the God of the Council and of Christ (Rev. 5:9-10).

The ransom of men is part of an end time restoration, which occurs on the second coming of Messiah as King of Israel; his first coming being understood as the Messiah of Aaron. This first Messianic advent was the atonement for sin and the establishment of the Melchisedek priesthood. The end-time restoration was understood to be an extension of the elohim as portrayed in Zechariah 12:8. In the restoration of the last days, when Messiah shall come to Zion as was understood from Hebrews 12:22-23, the sequence of the advent involved the defence of Jerusalem and the strengthening of the physical inhabitants of the city for the Millennial reign. Yet note Zechariah goes on to state:

And he that is feeble among them at that day shall be as David; and the House of David shall be as God (elohim), as the Angel of Jehovah before them (emphasis added).

The significance here was that Zechariah was given to understand that the Angel of YHVH was an elohim, and that the household of David (who was long dead) was to consist of those who would themselves be elohim, as part of David's household.

Zechariah wrote at the end of the Bible period, as one of the last books to be written (allegedly c. 410-403 BC, App. 77 of Companion Bible refers). The Companion Bible has errors in the time sequence so refer to paper No. 272 for the time sequence of Zechariah. The understanding of the sequence thus was not altered over the duration of the compilation of the text.” (ibid. No. 128)

The Melchizedek Order and Righteous Works

Ezekiel is directed toward the Millennial system, describing the duties of those established by God as Princes and Priests.

God had set up an Order of Melchisedek under the Prophet Shem from the restoration under the Flood and that was established at Jerusalem. It is according to that order that the expanded system of Melchisdek is to be extended to mankind under that extended order of Melchisdek (see No. 128 above). There is thus a new order of priests according to the order of Melchizedek extended to and built on the Priesthood under the law that we see dealing with the order of Levi that will be built on the Priesthood of the Churches of God established by the Messiah from the initial Churches of God sent out from 30 CE at Jerusalem (see Nos. 122; 122D; 170; 266; 268). Christ sanctified the garments of the elect through the Wave Sheaf Offering in 30 CE so they might be consecrated as priests, properly clothed to enter the sanctuary for service. The elect are called out of the "death" of worldly dead works and made "alive" for a life of service and dedication in proclaiming the Gospel of the Kingdom of God.

God requires obedience to His Laws, for which the white garment is provided. These white garments represent the righteous acts of the saints (Rev. 19:8). The Law of God is holy, just, and good (Romans 7:12) and is fulfilled through faith. Our works consist of obedience to the Living God and the observance of His commandments—His will—as demonstrated by the Messiah, the first-born from the dead, becoming a Son of God with power through the Holy Spirit by his resurrection from the dead (Romans 1:4; Colossians 1:18)).

These works, or white garments, were prepared beforehand by God (Ephesians 2:10). The sacred garments of the Melchizedek priesthood are the works of Christ, sanctified by the blood of the Lamb, and the anointing is through the Holy Spirit which has been received. We speak as Christ did in truth; we worship, as he did, his God, who is also our God, in spirit and in truth, and it is in this way that we are in Christ. In serving God, Christ offered his life; for every priest must have something to offer (Heb. 8:3). In this new temple—which we are—we offer our bodies as a living sacrifice, holy and acceptable to God (Romans 12:1).

Commitment is paramount. Jesus stated in Luke 9:62 that anyone who puts their hand to the plow and looks back is not fit for the Kingdom of God. Looking back implies turning one's mind away from the calling and returning to a life of transgression, rendering the individual "dead" or useless for the work. Therefore, those called must remain engaged, as certain actions and mindsets can disqualify one from eternal life (Hebrews 6:1-12). We must be obedient to the Laws of God, through which we are made perfect (James 2:22; John 6:28-29; Hebrews 11:1-39). Through the Holy Spirit and the observance of commandments, we demonstrate Holy fruits (Galatians 5:22-23). Love is the primary fruit, though it begins with truth (1 Cor. 13:13; see also The Fruits of the Holy Spirit (No. 146)). Works that perfect faith are rooted in love (Colossians 3:12; 1Corinthians 13:2-8).

The priesthood has the responsibility to sanctify itself (see Preparation for Passover (No. 190); Sanctification of the Temple of God (No. 241)). The elect must ensure their white robes are not defiled by the flesh or false doctrines, for nakedness signifies the transgression of God’s Laws. This spiritual reality is central to the church eras in existence at the return of the Messiah. The Church at Sardis was rebuked for defiling their garments and becoming spiritually dead. Similarly, the Laodiceans, though thinking themselves rich, were found to be poor, wretched, blind, and naked. Christ advised them to buy gold refined in the fire of tribulation and white garments to cover the shame of their nakedness (Rev. 3:18).

In the Last Days, members must acquire gold refined in the fire of tribulation (Rev. 3:18) and the white garments of martyrdom (Rev. 6:11), washed in the blood of the Lamb (Rev. 12:11). The Church of Sardis was also called to repent, or Christ would come like a thief in the night and they would not know at what hour he would come (Rev. 3:3). Those whom Christ loves, he rebukes and disciplines. He asks them—in this case, the Laodiceans—to be zealous and repent (Rev. 3:19). Repentance remains therefore a continuous responsibility for all the Churches of God and is the duty of everyone (James 5:19-20).

It is with both Sardis and Laodicea that the God is also dealing, even over the period that He is developing the Church of Brotherly Love in the Last Days in Rev. 3:7-13 and as provided for in Ezekiel (Nos. 036 and 036_2) and in the Fire From Heaven (No. 028) provided for under the prophet Ezekiel and also under the prophet Jeremiah (Jer. 4:15-27 (No 044). (See also the provisions of Daniel Chs. 11:40-45 & 12:1-13 (No. 141C_4C).

We must always be watchful at every moment to see if our ways are God’s ways in which He takes pleasure, for sin clings so easily to us (Hebrews 12:1). And Jude 23 warns us to hate even the garment spotted by the flesh.

The Millennial Priesthood

Christ, the first fruit of the barley harvest, initiated a sequence to produce an army of priests consecrated for the Millennium. Revelation 7 refers to this priesthood, including the 144,000, who are chosen as living sacrifices to serve in the inner court of the Millennial Temple. They are promised white garments—new tasks and works prepared by God.

Ezekiel 42 describes the inner court where priests eat "most holy things," symbolizing the progressive revelation of the mysteries of God to the elect through the Spirit (Revelation 2:17; Colossians 3:10).

When these priests minister to the people, they must change their garments so as not to sanctify the people with their holy linen (Ezek. 44:19). Their role involves teaching the distinction between the holy and the profane, acting as judges according to God’s Laws, and sanctifying the Sabbaths and feasts (Ezek. 44:23-24). The Sanctification of the Nations occurs by the actions of the priesthood (see No. 077) and also in the Sanctification by the Fast for the Simple and Erroneous (No. 291). We are now commencing to Sanctify the nations over the people up until the coming of the Messiah under the Witnesses of Rev. 11:3-19; and onwards to the arrival of the Messiah and the Loyal Host on the 1264^th Day from the arrival of the Witnesses. It is on this day that the First Resurrection of the Dead occurs (No. 143A; 143E).

Angels consistently appear in radiant white linen (Mark 16:5; Acts 1:10; Rev. 15:6). This indicates that the garment of the elect is "angelic vesture," as the Church becomes "equal to the angels" in nature and service (Lk. 20:36). This shared attire symbolizes the unification of heaven and earth under God's governance.

In antiquity, a white stone (Psephos) had several functions. In Greek courts, it signified innocence, whereas a black stone meant condemnation. Receiving it confirms that Christ’s blood has erased all debt. It served as a ticket to victory celebrations or banquets. For the Millennial priest, it grants permanent access to the "inner court".

The New Name

In biblical terms, a name defines one's nature. A change indicates a change in status (e.g., Jacob to Israel). The "new name" known only to the recipient suggests a unique intimacy with Christ and a transformed nature belonging to the divine family (Elohim). It is the final seal of sanctification.

The Hidden Manna (Rev. 2:17) represents deep spiritual understanding of God's mysteries, accessible only to those in the "garment of linen" of the Millennial priesthood.

The white garment remains the infallible symbol of our relationship with the Creator. Faith without obedience to commandments leaves one "naked". To wear this garment is to manifest God’s character, truth, and love. For the elect called to the Millennial priesthood, this adornment is a sine qua non for serving in the inner court. Ultimately, these garments symbolize reconciliation with God, concluding with the Messiah’s return. The transition of the High Priest from white linen (atonement) to royal robes (kingship) symbolizes the Advent of the Messiah as King of Israel. Christ appeared a first time to put away sin (the white linen of sacrifice). He returns a second time, no longer to bear sin, but clothed in royal robes (Revelation 19:16) bearing the inscription: 'King of kings and Lord of lords.

The Advent of the King and the Restoration of Governance

The completion of this plan is manifested in the transition of the Messiah from the High Priest of Atonement to that of the Sovereign King of the Nations. Just as the High Priest in the Tabernacle exchanged his humble white linen for garments of glory and beauty after the expiation was complete (Lev. 16; Ex. 28), Christ returns not to bear sin, but to exercise the royal authority inherent in the Order of Melchizedek (Ps. 122; F019_5iii; Heb. 7:1-3; Rev. 19:16).

He does not reign alone; he brings with him his kings and priests — those whom he has sanctified and trained through the trials of faith. They come in the First Resurrection (Nos. 143A and 143E above). Whereas the priestly function is concerned primarily with the sanctification of the people and the maintenance of divine connection, the royal function ensures the execution of justice and the maintenance of order within the Kingdom. Having overcome, these individuals are granted to sit with him on his throne (Rev. 3:21), thereby exercising judgment and governance over the earth during the Millennium period (Rev. 20:4-6; Dan. 7:27).

The sequence of the rule is established under the Wars of Armageddon and the Vials of the Wrath of God (No. 141E) and then the War Against Christ where the world resists the Messiah and is then subjugated (No. 141E_2)

The sequence of the rule is detailed in the texts of Nos. 300; 300B; 300C; 300D and 300E and here.

The exercise of this glory constitutes the final restoration of God’s government, where the priesthood’s preparation in the inner court culminates in the righteous administration of the Kingdom of Heaven on earth. This administration represents the practical application of the Order of Melchizedek, in which the King is also the Priest, thereby ensuring that the law of the land remains inseparable from the holiness of God.

Christ the King restores the validity and application of the Laws of God on a global scale. Out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isaiah 2:3). His royal work includes a program of universal education, whereby every nation is instructed to observe the commandments of God. Furthermore, the King will ensure observance of the Temple Calendar, requiring all nations to celebrate the Feasts; the Passover, Pentecost and Tabernacles, especially as we see from Zechariah 14:16-17.