BYLAWS AND INTERNAL REGULATIONS FOR NAZARENE ISRAEL

Rev. 3.0. Current as of 14 August 2026

INDEX

Article	Subject and Content	Page
Article I	Historical Basis, Overview, and Preamble	1
Article II	Name and DBA Names	5
Article III	Business Office and Address of Record	5
Article IV	Objectives and Purpose	5
Article V	Membership Qualifications	7
Article V Section 1	General Qualifications for All Members	7
Article V Section 2	Qualifications by Role / Duty / Job Description	12
Article V Section 3	Qualifications for Separated Priesthood	25
Article V Section 4	Termination of Membership	27
Article V Section 5	Fees, Dues, and Assessments	30
Article VI	Meetings of Members	33
Article VII	General Qualifications of Leaders and Officers	35
Article VIII	General Powers of Servant-Leadership Officers	35
Article IX	Administrative and Support-Channel Officers	36
Article X	The Nasi (President) of the Beit Din Gadol (NBDG)	38
Article XI	Pay and Allowances	39
Article XII	Records and Reports	42
Article XIII	Construction, Definitions, and Amendments	43
Article XIV	Disposition Instructions in Case of Dissolution	43

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ARTICLE I

HISTORICAL BASIS, OVERVIEW, AND PREAMBLE

Nazarene Israel is correctly understood to be the original first century church—except that in the first century, it was organized in a Jewish synagogue format. Thus, while it is a church for tax purposes, the organization and structure resemble that of ancient first-century Judaism. It is organized exclusively for religious and non-profit purposes, to further the Good News and the Great Commission. It is not intended for private inurement.

For those who want to understand the structure, bylaws, and internal regulations of Nazarene Israel today, it helps to understand how Nazarene Israel was structured and operated historically (because that is still how it is structured and organized today). If the reader is not interested in the historical basis, please skip ahead to Article II, Name.

Short Historical Basis Explaining the Jewish / Israelite Format

For those wanting to know about the historical basis and the ancient Jewish / Israelite format, it is commonly held that the original first century faith was a form of “Jewish-Christianity.” This term is to indicate that it was Christian (i.e., new), but that it still had a Jewish feel to it, since the Messiah and His disciples all came out of Judaism, or “went apostate” from Judaism. The idea is that the Church is the new Israel, and replaced Israel. This is often called “replacement theology.”

Our view is that the original apostolic faith was more “Christian Judaism”; meaning that although the disciples believed on Yeshua (Jesus) as the Messiah, the faith continued to be Jewish and Israelite in nature, and that the purpose of the Great Commission was to call back the Lost Ten Tribes of Israel over generations, ultimately to bring them back to the nation of Israel. This is called “continuation theology.” (For more details, see the Nazarene Israel study.)

We know that Messiah and His disciples practiced Judaism (or Israelite worship) because Acts 24:5 tells us that their faith was called the (Jewish or Israelite) sect of the Nazarenes. This was not the modern-day Church of the Nazarene, but rather, it was a Jewish (or Israelite) sect.

Ma’asei (Acts) 24:5
5 “For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the [Jewish or Israelite] sect of the Nazarenes.”

When the sects of the Pharisees and the Sadducees accused Shaliach Shaul (the Apostle Shaul) of being a “ringleader of the Nazarene sect”, Shaul responded that he still believed everything that was written in the Torah (the Law of Moses) and the Prophets. That is something a replacement theology Christian cannot say—only a Jew (or Israelite) can say that.

Ma’asei (Acts) 24:14
14 “But this I confess to you, that according to the Way which they call a sect [or a heresy], so I worship the Elohim [God] of my fathers, believing all things which are written in the Torah [Law] and in the Prophets.” 

Further, in Acts 21 there was a meeting between Shaliach Yaakov (the Apostle James, who was the leader of the Jerusalem assembly), and Shaliach Shaul (the Apostle Paul). During this meeting, Yaakov commanded Shaul to pay for the animal sacrifices of himself and 4 other men, to separate their Nazirite vows (Numbers chapter 6). The point of this was to prove that Shaul (Paul) still “walked orderly”, obeying the Law of Moses. Only Israelites who practice continuation theology do this.

Ma’asei (Acts) 21:24
24 “Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the Torah [Law].”

The fact that the disciples still kept the Torah is also in keeping with what the Messiah said in His very first sermon—which was that until heaven and earth passed away, nothing at all would fall from the Torah, until all was fulfilled.

Mattityahu (Matthew) 5:17-20
17  “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but [only] to fulfill.
18  “For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the Law till all is fulfilled.
19  “Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.
20 “For I say to you, that unless your righteousness [i.e., obedience of the Torah] exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” 

It is important to note that in Hebraic thought, righteousness is defined as obedience to the Law. Therefore, what Yeshua is really saying is that unless we obey the Torah better than the scribes and the Pharisees did, we will by no means enter the kingdom of heaven! This is because the Law was given as a marital covenant between Elohim (God) and Israel. Nazarene Israelites cling to this marital contract like a bride might cling to her marriage certificate (or her wedding ring). (The idea is not to keep the Law to become saved, but to obey the Groom’s instructions since she is saved and they are in relationship.)

Historical Catholic Persecution

The Nazarene Israelites’ Jewish and Israelite attitude toward the wedding contract was highly displeasing to the founding fathers of the Roman Catholic Church. One of these Church Fathers, Epiphanius of Salamis, wrote a famous diatribe called Against Heresies. In this work he condemned all other faiths besides Catholicism—and among these other faiths Epiphanius condemned was the very same Israelite sect of the Nazarenes that we read about in the Book of Acts! Epiphanius accused the Nazarenes for not being “true” (i.e., replacement theology) Christians because they worshipped as (continuation theology) Jews always have, clinging to their bridal contract (i.e., the Torah). Epiphanius writes condemning the Nazarenes for practicing as the Messiah (and all other Jews) have always worshipped:

“They [the Nazarenes] do not differ in any essential thing from them [i.e., Orthodox Jews / Pharisees], since they practice the customs and doctrines prescribed by Jewish Law; except that they believe in Christ. They believe in the resurrection of the dead, and that the universe was created by God. They preach that God is One, and that Jesus Christ is His Son. They are very learned in the Hebrew language. They read the Law [the Law of Moses, referring to the Jewish worship style]. Therefore, they differ…from the true Christians because they fulfill until now [such] Jewish rites as the circumcision, Sabbath and others.” [Epiphanius of Salamis, “Against Heresies,” Panarion 29, 7, pp. 41, 402]

However, in the modern day even some Catholic scholars admit that Epiphanius made a wrong assertion. For example, the late Catholic first century expert Marcel Simon admitted that Epiphanius knew that the Nazarenes in the fourth century descended directly from the Nazarenes in the first century—just that Epiphanius was denying it.

“They [Nazarenes] are characterized essentially by their tenacious attachment to Jewish observances.  If they became heretics in the eyes of the Mother Church, it is simply because they remained fixed on outmoded positions. They well represent, [even] though Epiphanius is energetically refusing to admit it, the very direct descendants of that primitive community, of which our author [Epiphanius] knows that it was designated by the Jews, by the same name, of ‘Nazarenes’.” [Catholic First Century expert Marcel Simon, Judéo-christianisme, pp. 47-48.]

Consider: the late Catholic Professor Marcel Simon admits that the Nazarenes were the “very direct descendants” of Matthew, Mark, Luke, John, Jude, Andrew, Peter, and the rest—and yet astonishingly, Professor Marcel Simon also called the Nazarenes heretics, because they continued to practice the same faith their Example (the Messiah) had taught their fore-runners. If we will reflect on this, we can see that the Catholic Church persecuted the faith once delivered to the saints in the fourth century (Nazarene Israel) for practicing the faith once delivered to the saints in the first century (Nazarene Israel)! But aren’t we supposed to practice the faith delivered once for all the saints?

Yehudah (Jude) 1:3
3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 

When human opinion and Scripture disagree, we believe we should follow Martin Luther’s principle of defaulting to Scripture (Sola Scriptura), because the words of men are not equal to the words of the Most High.

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ARTICLE II

NAME AND DBA NAMES

The name of this (church) corporation shall be Nazarene Israel. For legal and tax purposes this (church) corporation shall also do business under the name (DBA) of the Israelite sect of the Nazarenes, the House of Joseph (Beit Yosef), Tree of Joseph (Etz Yosef), the Tree of Ephraim (Etz Ephraim), the House of Ephraim (Beit Ephraim), the Nazarene Israel Foundation, and the First Century Foundation. Other DBA names may be added later, as needed, to address opportunities to further the Good News and the Great Commission.

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ARTICLE III

BUSINESS OFFICE AND ADDRESS OF RECORD

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The principal office for the transaction of the business of the Corporation (“principal executive office”) is located at 5441 S MACADAM AVE, STE R, PORTLAND, OR, 97239, USA.  Additionally, the Corporation will maintain a mailing address of 1321 Upland Drive, POB 11963, Houston, TX, 77043 USA, to provide continuity during any moves. Global virtual office contact information is [email protected].

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ARTICLE IV

OBJECTIVES AND PURPOSE

Nazarene Israel believes that ever since the beginning, our good Father in heaven has always wanted His children to form a single spiritual family of man that would live together in peace and in love, and govern itself globally so as to tend and keep His planet. While mankind was born with this capacity, ever since the beginning, mankind has not yet lived up to this capacity. That is, mankind has not obeyed the Father’s voice—and yet Yahweh (Jehovah) the Father still wants mankind to live up to this capacity, and given Him the global peaceful kingdom He has always wanted.

To save mankind from its own fleshly nature, our heavenly Father Yahweh sent His Son Yeshua (Jesus) to call His people to become spiritually reborn and transformed, such that we would seek to hear and obey His voice, and thus keep His commandments at all times. If we will accept His headship and submit to His voice, He will lead and guide us through generations to undo the damage caused by our disobedience. However, as we explain in our other studies, this will be a multi-phase process that is not simple to explain. A greatly oversimplified version is provided here.

The first phase was for the chosen family Israel to go into slavery in Egypt, to unify it under a common taskmaster. Then once Israel was called out, Israel was to be established as a nation of twelve tribes in the land of Israel. This first phase is now history.

The second phase was for the northern ten tribes (the house of Israel, aka the house of Ephraim, aka the house of Joseph) to become lost, and be scattered out into all nations. By divine providence they would unknowingly find the righteous of all nations, and call them back to their Israelite identity in the Messiah Yeshua. This process is presently underway.

The third phase is for the remaining two (or three) tribes of the southern house of Judah (i.e., the Jews) to re-establish a nation in the Middle East. This process is underway.

The fourth phase is for pro-Israelite Christians and Jews to fight together in cataclysmic wars in the end times. After these coming cataclysmic wars, the lost ten tribes (i.e., pro-Israel Christians) will come back to the land of Israel. A remnant of Muslims will also join in at this time. This process is recently beginning.

The fifth phase is that a twelve-tribe kingdom will be restored to the land of Israel. Together the twelve tribes will establish a spiritual millennial government (Ezekiel 44-48), and ultimately rule and reign over the nations for 1,000 years. During this 1,000 year rule they will extend the conditions of Eden to the whole world. One of our roles today is to prepare for that coming millennial kingdom, which is done by hearing and obeying Messiah’s voice, and teaching His ways to others, so that all righteous men with ears to hear are eventually drawn unto Him (e.g., John 12:32). This is one reason we adhere to the ancient organizational format (see section V.1.7., below).

In all of this, our mission is spiritual and religious education, assembly (synagogue / church services), and providing proper service opportunities for those who choose to opt-in to the ancient and traditional Biblical Hebrew model.

Nazarene Israel seeks to fulfill the following mission milestones, to prepare the way for the coming global spiritual government:

1. Publish all doctrine and study materials globally in all languages and in all media formats, for all audiences (but first and foremost for the Southern House of Judah, or the Jews).
2. Restore and reestablish religious and spiritual worship services for the Israelite sect of the Nazarenes globally in the modern day, for those who want to obey the command to walk even as the Messiah Himself walked (e.g., 1 John 2:6).
3. Befriend the Jewish people globally, to help them understand why the Jewish and Israelite sect of the Nazarenes is the true min (sect), and that it seeks to regather their lost brothers and sisters in biblical Joseph (or the Lost Ten Northern Tribes of Israel).
4. Help reconcile the two houses of Israel (i.e., Christians and Jews), to unite them as one renewed man in the faith once delivered to the saints, to serve their Messiah and King according to His words and not man’s (e.g., Deuteronomy 11:24, Ezekiel 37, Hosea 1:11, Ephesians 2:15).
5. Seek to help establish the Genesis 35:11 Alliance in support of the State of Israel, as mentioned in Genesis 35:11, and to seek to bless the Jewish people worldwide with the truth of Messiah Yeshua.
6. Seek to help further the Abraham Accords and Isaac Accords in accordance with prophecy, leading to an enhanced sense of peace and safety in the Middle East, Latin America, the developing world, and globally.
7. Provide spiritual governance, adjudication, and leadership for the northern house of Joseph (and those of Judah who sojourn with him in the Dispersion), by restoring, teaching, and obeying the ancient models of leadership and governance which underlie Scripture, as explained in this document and in our other literature.
8. Further the Great Commission of extending the original conditions of the Garden of Eden to the whole world, according to the instructions of the Renewed Covenant, according to prophecy.

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ARTICLE V

MEMBERSHIP QUALIFICATIONS

ARTICLE V, SECTION 1.  GENERAL QUALIFICATIONS FOR ALL MEMBERS

This document was created to satisfy the government’s desire to know what standards we use for allowing or terminating membership. While clear standards and qualifications for membership are necessary, some considerable detail and clarification is necessary, only because the value systems of secular courts are different than the value systems of biblical courts—thus a great deal of explanation is required. Specificity is needed to maintain clarity of understanding, to allow for purity within our ranks (as purity is quintessential to our mission).

The first thing to understand about Nazarene Israel’s standards and qualifications is that because we self-identify as Israelites, we do not see the New Testament as replacing the Old Testament. Rather, we believe Messiah came to renew the same covenant, thus making a Renewed Covenant (a Renewed Testament). This covenant is to be written upon our hearts (Jeremiah 31).

While those of the gentile nations could always join the Nation of Israel (e.g., Rahab, Ruth, Uriah the Hittite, etc.), the Renewed Covenant calls for maximum evangelization of the gentile nations. Anyone from the gentile nations can join the nation of Israel by believing on Yeshua (e.g., John 3:16), and then abiding in His Spirit unto obedience (e.g., John 15:4-8). However, such obedience is not a light requirement! Rather, it calls for hearing and obeying His voice in all things (which includes keeping all of His commandments). Such obedience to the Spirit is quintessential for those who want to please the Spirit.

V.1.1. Hearing and Obeying His Voice.

The primary qualification for any Israelite is to hear and obey the Divine voice. This in an enduring requirement that manifests in many ways.

For one example, our forefathers Adam and Havvah (Eve) could live in the Garden of Eden so long as they heard and obeyed the Divine voice. When they stopped obeying His voice, they fell into disobedience, and thus had to leave the Garden. This establishes an enduring pattern that lasts unto this day.

For another example, after the First Exodus, Yahweh gave the Priesthood of the Firstborn one simple command: to hear and obey His voice in everything (e.g., Exodus 19:5, 19:22). If they would simply listen for His voice and obey it, He would take care of everything else. This requirement is repeated many times (e.g., Deuteronomy 15:15, Jeremiah 7:23, etc.). The requirement to hear and obey the Divine voice extends to the written commandments also (because those are just a written record of things the Divine said to do earlier, meaning all of them remain valid). Messiah Yeshua (Jesus Christ) said not to think that He came do destroy any part of the written commandments in the Torah (the Law of Moses), or any of the prophecies (which are records of what the Divine voice said before), so this requirement remains in effect.

With regards to internal governance, what is important to note is that for whatever reason, many believers do not hear in the Spirit. However, since we must all obey the Spirit in order to please the Spirit, if we do not hear in the Spirit ourselves, then we must take direction from someone who does. By logical extension, this means we need to establish leadership for the nation that does hear in the Spirit—and as we will see in section V.1.7. (below), this requirement remains in effect today.

V.1.2. Hearing and Obeying His Voice Leads to Right Kingdom Works.

Many Christians come to the throne not to seek what they can give back to Elohim (God), but to seek what they can get from Him. This backwards. While He does want good things for us, we are not called to lead comfortable lives in the world, but rather to see how we can help build Yeshua’s true global kingdom in His absence. This calls for actively immersing disciples in all nations who do everything Yeshua said to do (Matthew 28:18-20 . When we practice this kind of joyful service to Him, then we qualify as His disciples—and by logical extension, when we are not seeking to help Him build His kingdom in His absence, we are not truly His disciples. (This offends a lot of people, but it is true.)

V.1.3. Servant-Leaders Must Serve, and Lead by Example.

Yeshua (Jesus) served, and Yeshua tells us that a disciple should be like his Master (Matthew 10:25). We are also told to look to Yeshua as our Example in all things (e.g., 1 Corinthians 4:16, 11:1). We are to imitate His manner of life, and His worship (e.g., 1 John 2:6). Thus, to qualify as His disciples, we must actively seek to be conformed to His example, and His manner of worship (which was Jewish, and Israelite).

V.1.4. The Torah (Law of Moshe) as Bridal Contract.

In Hebrew culture, the bride is given a written contract called a ketubah. If she obeys each point of her marital contract faithfully, her groom is to marry her, love her, and take care of her. Likewise, Israelites have long known that the Law of Moses (Torah) is Israel’s marital covenant ketubah. This is why Messiah Yeshua said not to think He had come to destroy even the least part of the Torah or the Prophets (Matthew 5:17-20), is that the Groom did not come to destroy (or invalidate) the bride’s wedding contract.

We might comment that many churches teach that Messiah’s blood covers ALL sins, past, present, and future. However, from a Hebraic perspective, Messiah Yeshua’s blood covers our past sins (prior to receiving His Spirit). It effectively gives us a clean criminal record, and an opportunity to start again. However, this does NOT give us a license to sin! Indeed, in Matthew 5:20, Yeshua tells us that our righteousness (i.e., our Torah obedience) must be greater than that of the scribes (Karaite Jews) and the Pharisees (Orthodox Jews), or we will by no means enter the kingdom of heaven! This means that to qualify as His disciple, we must obey the Torah through submission to His Spirit.

V.1.5. The Bride’s Kingdom-Building Focus.

As mentioned earlier, Yahweh the Father always wanted a single family of man that would govern itself globally in love, so as to tend and keep His planet. Since this governance is necessary, Yeshua told His disciples to go into all nations and immerse other true disciples in His name, teaching them to do everything He had commanded (e.g., Matthew 28:19-21). This is effectively the command to raise up a global priestly framework to unify His body (His ecclesia), which is to serve as a global governing body. To qualify as Yeshua’s disciples, we must voluntarily help build this system (because Messiah commands it).

V.1.6. Submission to His Spirit and His Word to Fulfill the Great Commission.

To qualify as Nazarene Israelites, we must die to our flesh daily, and seek to submit to His Spirit moment by moment, such that we are continually born again as spiritual servants of Elohim (God). With regards to qualifications as members of Nazarene Israel, there is no number of years of service or “tenure” that can override this requirement. If we fail to submit to His Spirit or His word, we have cut ourselves off.

V.1.7. Participation in the Ancient Beit Din Self-Governance System.

Israel is a nation, and as such it must always be organized and self-governed. There was an ancient court system called the Beit Din (House of Judgment) court system that was adapted from Israel’s days in the wilderness. Once we understand how this court system operated anciently, then we can understand how it was adapted in the first century, and how to use it today.

V.1.7.a. When Israel left Egypt they were organized by their 12 tribes.  Then they further self-organized according to the advice of Jethro, the Priest of the Midian (Exodus 18). Within each tribe, judges were appointed over groups of 1000 families, 100 families, 50 families, and 10 families. Since this was a martial system, we might compare the heads over the 12 tribes to state governors, and the other leaders to be officers in their respective national guards.

Later, after Israel had settled in the land, Israel’s organization was no longer exclusively martial. Now there was also a need for a civil government, and a judiciary (courts). Both of these needs were met in the ancient Beit Din (House of Judgment, Court) system. This system was based on commands such as Exodus 18:14-26 and Deuteronomy 16:18, which tell us that Israel should be a well-governed, well-organized, and well-regulated people (rather than a disorganized mob). We will now describe the various parts of the Beit Din system.

V.1.7.b. Beit Din Gadol (Big Court [National Court]).  The top leadership was comprised of a national council of the 70 most senior and respected men. This was perhaps analogous to a 70-member senate or parliament. This was called the Beit Din Gadol (i.e., the Big Court, the Big House of Judgment), and it functioned similar to a US Supreme Court except that before the era of kings there was no separate executive office. Rather, all three powers of government were vested in the Nasi (Prince or President). He was not only the head of the judiciary, but also the chief executive officer (i.e., president or prince). His powers were limited only by the fact that he had to obey the Torah (Law of Moses). If he failed to obey the Law of Moses, he could be removed (and stoned).

This same system is maintained in the Renewed Covenant. The so-called “Jerusalem Council” of Acts 15 and the meeting of the apostles and elders in Acts 21 were simply meetings of the Nazarene Beit Din Gadol. This is referred to in Ephesians 2 and 4 as the Foundation of Apostles and Prophets (and the Foundation of Apostles and Elders). Since this structure was used in the first century, it is necessary to voluntarily accept and obey this structure in order to qualify as a Nazarene Israelite.

V.1.7c. Beit Din Katan (Small Court [Tribal Court]). Below the national Beit Din Gadol, the next level down was at the level of the tribes. Each tribe had a smaller 23-man tribal court, called the Beit Din Katan (plural: Batei Din Katanim). This court was generally located in the principal city. A beit din katan might be analogous to a US state supreme court (e.g., Oregon Supreme Court, etc.).

Since Nazarene Israel has the mission of going into all nations, rather than make our divisions by tribes, we make our divisions by language groups (e.g., English, French, Spanish, etc.).

V.1.7d. The lowest court in the system was called the Beit Din HaIyr (“Ha-Ear”, Court of the City). A Beit Din HaIyr was established in each city where there were at least three qualified elders. The lead elder was appointed as the Rosh Beit Din (or the Head of the City Court).

Under the order of Melchi-Tzedek the Beit Din HaIyr corresponds to the council of elders of each city, which are to be appointed by the apostolic priesthood (e.g., Titus 1:5).

V.1.7.e. Since Yeshua’s Melchizedekian order is able to operate in every country, additional levels of administration may be added wherever and whenever it seems fitting to do so, provided funding is available.

 V.1.8. Doctrinal Unity on a Single Foundation of Apostles and Prophets (BDG).

V.1.8.a. In Scripture, a nation is defined as a group of people who all follow a common religion.  This is so much the case that the Pharisees, the Sadducees, and the Nazarenes form three different scriptural nations (which is not truly unity).

V.1.8.b. Notice, then, that in Ephesians 4:11-16, Yeshua Himself gave us five main ministerial gifts, which apply to the Beit Din system under the Order of Melchi-Tzedek.  These are those of apostles, prophets, evangelists, pastors, and teachers. However, while there are different gifts, Ephesians 2:19-22 tells us that all of the ministers must unite on the unified Foundation of Apostles and Prophets (called the Foundation of Apostles and Elders in Acts 15 and Acts 21). This is the Beit Din Gadol (BDG). The point is to ensure that the nation remains united, and acts together as a single political entity. This is so important that the ruling of Acts 15 was disseminated to all of the assemblies in Acts 16:4, so that the nation would grow together doctrinally (rather than grow apart, as in Protestant fragmentation).

Ma’asei (Acts) 16:4
4 And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem.

V.1.8.c. In ancient times, ultimate executive authority within the nation rested with the nasi (president, prince) of the Beit Din Gadol. This is effectively the same model that the apostles were using in the first century.

Thus, to qualify as a Nazarene Israelite, one must voluntarily support and adhere to this ancient leadership structure, which is necessary for unity within the nation.

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ARTICLE V, SECTION 2. QUALIFICATIONS BY ROLE, DUTY, OR JOB DESCRIPTION

V.2.1. Overview: Separated Priesthood and Non-Separated Priesthoods.

There are three main offices in Scripture: the kingship, the priesthood, and the prophets. (This is in addition to the people.) Due to practical necessity, the organization looks different in the TNK (Old Covenant) than in the Renewed Covenant (New Testament), but national unity is not optional. Neither are national standards. It is better to have a smaller nation than to dilute (or pollute) standards.

We give a more complete breakdown of ancient Israelite organization in our study on Torah Government. While we cannot reproduce that entire study here, under Moses in ancient times, Moses fulfilled the kingship and prophetic offices, and then the Levitical order fulfilled the priesthood office. Then there were the tribes (the people), who were called to be a non-separated (non-set-apart) priesthood (i.e., a nation of kings and priests). This distinction between the separated and non-separated priesthoods endures into the Renewed Covenant times.

In the Renewed Covenant (order of Melchi-Tzedek / Kings and Priests) there are also three components. The people are divided by languages and nations, and they fulfill some non-separated (i.e., non-apostolic) priesthood functions for themselves (for example, deacon and elder roles). Then there is the separated (apostolic) priesthood, which is analogous to the (separated) Levitical order.

In the order of Melchi-Tzedek, the kingship (i.e., governance) is fused with the separated (apostolic) priesthood, such that the leader of the apostolic priesthood also serves as the prince or president of the nation.

V.2.2. Clarifications: Spiritual Gifts Versus Qualifications for the Roles.

Before we go further, a word of clarification is in order, because many Christian churches use non-biblical terms, and employ non-biblical offices. For example, Protestant Christians might ask, “Who is your pastor?” as if pastoring was a job title. However, pastoring, evangelizing and teaching are never job roles, but giftings.

Correct use of terms is important. Ephesians 4:11 tells us that Messiah Himself gave some to be apostles, some prophets, some evangelists, some pastors, and some teachers. This looks different in the separated (apostolic) priesthood, than in the non-separated priesthood.

Apostolic Priesthood. While we see apostles and prophets in the separated priesthood, we do not see evangelists, pastors, or teachers (because these are not roles, but gifts). We should note that apostles and prophets might also have the gifts of evangelism, pastoring, and teaching (and in fact the apostolic gifting can include all of the gifts). They might also have a need to hire those with the gifts of teaching, miracles, healings, helps, administrations, or tongues (1 Corinthians 12:28), but the point is that the apostolic priesthood is separated (just as the Levitical order was separated).

Congregational Level. We never see apostles, prophets, evangelists, pastors, or teachers at the congregational (i.e., non-separated priesthood) level. In the congregations there should be mainly deacons, and elders. (The elders might also hire those with the gifts of teaching, miracles, healings, helps, and administrations—and yet these are not offices, but gifts.)

As it was in the wilderness, servant-leadership offices are generally assigned based on one’s level of discipline, dedication, commitment, knowledge, and ability. The more disciplined, dedicated, committed, knowledgeable and able one is, the greater the role can be assigned.

We will discuss qualifications for membership and leadership roles in ascending order, from the easiest first, to the hardest last.

 V.2.3. General Qualifications of Believers (Ma’aminim b’Yeshua).

To call someone a believer (ma’amin) in Yeshua indicates that he (or she) believes Yeshua is the Messiah at least in an intellectual sense. While many Christians believe that this kind of intellectual knowledge automatically qualifies one as a disciple, in actuality it does not, because intellectual knowledge alone does not require any real degree of commitment or discipline (which, by definition, is necessary for discipleship). Therefore, just because someone believes that Yeshua is the prophesied Messiah, they are not necessarily a disciple in Nazarene Israel.

There are millions of “believers in Yeshua” and yet only very few of them show any real commitment as disciples. We are glad to minister to them in the hopes that some of them may develop genuine love for Yeshua at some point, but unless and until a believer makes a genuine tangible commitment to Yeshua, and starts trying to help the body build the kingdom that Yeshua died for, we cannot really count them as part of the body.

“Believer” is not considered a role or a position or a thing inside of Nazarene Israel. Rather, this term refers to those on the outside who think they love Yeshua, but who are unwilling to commit themselves to Him. Due to our exceedingly limited time and resources, we are not able to offer them any of the same privileges which Nazarene Israel offers to committed disciples. They may attend evangelical activities (YouTube videos, free newsletter, attend evangelical gatherings, etc.), but we typically do not allow them inside of discipleship gatherings, or closed feasts (Pesach / Passover, etc.), as it generally proves too disruptive. (We cannot take responsibility for them.)

V.2.4. General Qualification of Friends of Yeshua (Chaverim Shel Yeshua).

Friends can be thought of as people who help and support each other out of goodwill. When a believer decides to give something back to Yeshua (to help Him build His kingdom), it distinguishes him (or sets him apart) from the majority of believers who do not give anything back. This act of friendship qualifies him or her (inclusive) as a friend of Yeshua. Yeshua says that even if someone gives so much as a cup of water to a disciple because he is of Yeshua, he shall not lose his reward (e.g., Matthew 10:41-42). However, it is important not to play games with this (as many believers do), because what Elohim really wants to see is genuine dedication, and genuine reorientation of one’s life in order to help one’s Husband Yeshua get the kingdom He died for, as much as possible.

V.2.4.a. Being a friend of Yeshua is a higher status than believer status, because the sacrifice (or the gift) sets him (or her) apart from the majority of believers (who never do anything to help Yeshua’s servants establish His kingdom).

V.2.4.b.  Friendship gifts or sacrifices may be in the form of financial support (tithes, offerings, gifts) or offering dedicated volunteer services in support of building Yeshua’s global, unified kingdom.

V.2.4.c.  While we appreciate acts of friendship and pray for the friends Elohim sends, “friend” is not really a position or a role in Nazarene Israel, but is more of a description of loosely-affiliated believers who have distinguished themselves to some degree by giving or helping. However, since they have not made a commitment to discipleship standards, we are not able to adjudicate for them, or take headship responsibility for them. Rather, we simply pray for them, and try to support them in answering any questions they might have, and try to help them develop genuine love for Yeshua, so that they might commit themselves as truly dedicated disciples.

V.2.5. General Qualifications of Disciples / Talmidim.

Some churches consider every believer to be a disciple. However, if we go by the biblical definitions, true disciples are relatively rare. Someone is qualified as a disciple when he has repented of living his life in the world (for his own benefit and for his own pleasure), and has genuinely dedicated himself to do all he can to help Yeshua get the kingdom He died for. This is difficult to quantify for a secular court, but there are several markers (or fruits) of this.

V.2.5.a. Spiritual transformation. Rather than just attending meetings and donating, a true disciple has an inward transformation that dies to its own will, such that Yeshua’s Spirit lives through him from that point forward, and we effectively become extensions of Yeshua’s body. This is not a small requirement. What it means is that the disciple will normally be found doing those things that Yeshua would be found doing were He physically present, because Yeshua’s Spirit is operating in the disciple. Because of this spiritual transformation, disciples will show true kingdom fruits.

V.2.5.b. To qualify as disciples, first we submit to Yeshua’s Spirit, and then we submit one to another in Yeshua’s Spirit (and in that order). All operations of the body depend on this basic relationship. If someone stops submitting to Yeshua’s Spirit, and then one to another in the Spirit, they have de-facto cut themselves off from Nazarene Israel, regardless of their duty position, and regardless of the amount of time they have had with the organization.

V.2.5.c. True disciples will naturally want to commit their lives and steward their resources (time, money, giftings, etc.) to Yeshua’s service, because they love Yeshua, and are no longer living for themselves (but rather they are seeking to serve their Love). Discipleship is an all-consuming spiritual transformation that changes and elevates the way we think and live (Romans 12:2). Disciples want nothing more than to please Yeshua by helping to build His kingdom in conjunction with other disciples, according to all that He ever said. This is spiritual warfare, and it involves hardship, but such hardships should be born with joy (e.g., 1 John 5:3).

V.2.5.d. Disciples forsake all worldly, fleshly, unedifying habits, thoughts, and speech. If a disciple falls into sin and is corrected, he will genuinely repent and accept correction. If he does not repent or accept leadership counsel and correction, he (or she) automatically no longer qualifies as a disciple.

V.2.5.e. Disciples abstain from the abominations listed in Acts 15 (idolatry, sexual immorality, unclean foods, and consumption of blood). They guard the Shabbat and take direction from servant-leadership (Acts 15, Acts 16:4). Disciples study Scripture, and strive to conform to it, so that the whole body walks together in agreement (Amos 3:3).

V.2.5.f. Israel is defined as those who are actively seeking to obey the living Elohim by hearing and obeying His voice (and keeping His commandments). No matter how long one has been a member of the body, no member of Nazarene Israel ever achieves “tenure” in any form. Rather, if he or she ceases to hear and obey His voice (including His commandments) then the title of disciple is no longer applicable or appropriate.

V.2.5.g. A disciple understands that we are in a spiritual war, and that it calls for pushing ourselves to the utmost, willingly accepting hardships and sacrifices as good spiritual soldiers of Yeshua (2 Timothy 2:3). As spiritual soldiers, we find the place where we can make our best contribution to the spiritual war effort. This requires operating in concert with the rest of the nation, as the Spirit directs. Disciples take the attitude of Proverbs 31 brides, who seek to do all they can to support their Husband and King, Yeshua. This goes far beyond simply attending meetings, and donating time or money.

V.2.5.h. Disciples understand that Yeshua does not accept less than our very best efforts with a good attitude (Matthew 25:24-30.) True disciples are committed to building our King’s global, unified kingdom with a joyful heart.

V.2.5.i. Disciples may be birth-gender males or females. Because Nazarene Israel seeks to do things in the ancient Scriptural way, leadership roles are typically assigned to birth-gender males. Changing genders surgically or chemically does not change the chromosomes assigned at birth.

Section 2.6. General Qualifications for Servant-Leadership (Non-Separated Priesthood).

Because servant leaders are responsible for leading and guiding by example, they must set the highest standards of professionalism and conduct. Qualifications are listed below in ascending order of difficulty (easiest first, and most difficult last).

V.2.6.a. Nazarene Israel is in a rebirth phase after lying mostly desolate for almost two thousand years. We are slowly growing, and because purity is essential to our mission, positions are better left open than filled with the wrong people. Further, positions do not need to exist unless and until the Spirit calls indicated individuals to fulfill those positions. For example, in Acts 13:3, the Spirit indicated that Shaul (Paul) and Bar Naba (Barnabas) were to be called and set-apart for service. Their positions did not exist until they were called.

V.2.6.b. Servant leadership positions are never to be filled by popular vote, personal choice, or personal preference, family ties, favoritism, or for any other reason. Rather, positions are to be filled only because the Spirit indicates. While this may be difficult for a secular court to understand, it is central to our mission.

V.2.6.c. Due to the need to safeguard the flock, if anyone is removed from his or her position for cause, it automatically terminates his position, and reinstatement is not automatic. Rather, re-instatement (or re-assignment) depends on full and genuine heartfelt repentance, and the witness of the Spirit. This usually (although not always) takes time.

V.2.6.d. All servant-leaders must voluntarily submit first to the Spirit, and then one to another in the Spirit (and to the direction of the BDG). Any lack of submission to the Spirit or to the BDG (or its designees) constitutes grounds for dismissal, subject to review by the BDG.

V.2.6.e. Servant-leaders must lead by example. Any failure to set the example in Yeshua’s Spirit, or any violation of discipleship standards (without genuine repentance) is automatic grounds for dismissal (because it is no longer setting the standard for others to follow).

V.2.7. Qualifications of Congregational Deacons / Shammeshim.

Qualifications for deacons are found in 1^st Timothy chapter 3. As mentioned in Torah Government and our other publications, we understand these qualifications to be a Renewed Covenant application of the ancient principles of Exodus 18:21, that Israel should appoint men who fear Elohim and hate dishonest gain, etc., to serve as leaders over 1000 families, 100 families, 50 families, and 10 families (Exodus 18:21). However, since today we are spread all over the world and the context is no longer exclusively martial, we need a different way to organize ourselves—and that way is to organize by congregations (i.e., synagogues, or batei mikraot). These congregations need servants to fulfill various tasks in support of the elders and the people, so that the Great Commission can be fulfilled.

V.2.7.a. Deacons are not elected, but appointed. Deacons may be found either in the congregation (in which case they are appointed by the elders) or by the priesthood. The priesthood has special need of deacons with the gifts of administrations and helps (e.g., 1 Corinthians 6:20). Deacons should be confirmed by the Beit Din Gadol or their designees (which for congregations is normally the Beit Din Katan).

V.2.7.b. 1 Timothy 3:10 requires deacons to be tested before appointment. They should be tested to establish their true characters, that they fulfill Exodus 18:21, 1 Timothy 3, and that their hearts are to serve Elohim (rather than themselves). This is especially important, since they work with impressionable populations. It must be established that they want to serve Elohim and His people for all the right reasons—and if at any time it is found that he wants to serve for reasons other than that, then he has disqualified himself, and should be removed from service.

V.2.7.c. While congregational deacons report directly to their elders or to the priesthood, their loyalty must always remain to Elohim (God), and to the nation as a whole. If their overall loyalty does not remain to Elohim, then they must be removed from service.

V.2.7.d. Gender. There is an ancient disagreement regarding the gender of deacons and deaconesses. We will argue that deacons are male, and that there is a certain limited role for deaconesses (but that they should only exercise authority over other women and children).

In Hebrew, the term shammesh refers to a male. Further, it is clear that Israel’s martial leadership structure in Exodus 18:21 was exclusively male. Since the leadership in the Renewed Covenant is an adaptation of the Original Covenant, this shows us that Elohim intends the leadership structure to be male. This is also seen in 1 Timothy 2:12, where Shaliach (Apostle) Shaul forbids a woman to teach or to have authority over men. Similarly, Revelation 2:20 also forbids women to teach men. This is not a statement that women are incapable (because they can be extremely capable)—it is simply that Elohim generally wants men lead, and women to support. However, there are a few important caveats for the modern day congregational environment, which differ from the original martial environment.

Titus 2:3-5 instructs the older women to teach the younger women, and it is clear that women have authority to teach children. Thus while the term “deacon” refers to male servant-leaders, we believe that there can also be deaconesses who have authority to teach the younger women, and to servant lead other women in the congregation. One prime example of this is Phoebe in Romans 16:1, who is named as a deaconess of the congregation. It seems clear that she would not have authority to teach or to lead men, but there would certainly be other women to servant-lead, and it makes sense to give such a faithful servant the recognition that she deserves, as this would help keep things orderly in the congregation.

V.2.7.e. No transgender. Because both the Hebrew language and Scripture are oriented toward birth-gender, a deacon is always a birth-gender male (XY chromosomes), and if he is married, his wife should always be a birth-gender female (XX chromosomes). Because ours is a faith which believes in the ancient ways, this must be determined in the ancient way (i.e., at birth). (If someone was misled into gender transition surgery prior to salvation and has repented of that, that is a special case and the merits can be considered separately. However, Nazarene Israel is generally in favor of accepting the conditions that Elohim assigns to us at birth, and not rebelling against our state.)

V.2.7.f. “One wife for life.” According to the qualifications for deacons listed in 1 Timothy 3, deacons should ideally be married only once, and their marriage should be happy, and lifelong. Their families should be in good loving order (1 Timothy 3, Titus 1). Divorce is normally a disqualification because Elohim is in the business of building relationships, not ending them. However, if someone was divorced prior to coming to the faith, or if his spouse abandoned him (or her), this is a different case, and the merits of the case may be considered on a case-by-case basis. (What matters most is not the past, but the present state of the heart.)

V.2.7.g. A deacon’s wife or a deaconess should be a birth-gender female (XX chromosomes).

V.2.7.h. For clarification, a deacon may have any combination of the spiritual gifts (those of apostles, prophets, evangelists, pastors, and teachers).

V.2.7.i. A primary part of a deacon’s job is to set the example for the flock. Therefore, a decon must lead his own household to walk in the Spirit, and to set the example for others, or he automatically disqualifies himself (by definition).

V.2.8. Qualifications of Congregational Elders / Zakanim.

In Hebrew, an elder is a zakan, or a bearded one. This is a masculine word, referring to an older bearded male figure. (Birth gender is determined in the ancient way, at birth.)

V.2.8.a. Biblical qualifications for elders are listed in Exodus chapter 18:14-26, and in 1 Timothy 3, as well as Titus 1 (among others). Because eldership requires setting the example, Exodus 18 tells us to fill leadership positions with the most spiritually mature and respected disciple brothers available. They must be men who fear Elohim (God). They must also be men of Truth (i.e., Torah). They must hate all covetousness and greedy gain. In this way, the elders win the genuine respect of the people. These are all required characteristics for servant leadership.

V.2.8.b. Titus 1:5 tells us that the apostolic priesthood should appoint qualified elders in each city. Such appointments must be confirmed by the Beit Din Gadol (or their designees). While these elders should ideally have as much Scripture knowledge as possible, it is not essential that they know all prophecy and doctrine. Rather, their main requirement is to show the people how to walk in the Spirit, and witness the Spirit in their walk. This is because what most people need is someone older in the faith to set the example, and show them how to raise their families, and live their lives successfully in the Spirit.

V.2.8.c. As with all other positions, elders (and the separated priesthood which appoints them) must be in submission first to Yeshua’s Spirit, and then to the priesthood and the rest of the body. In addition to receiving the people’s tithes, gifts, and offerings, he should also tithe and offer in support of the priesthood.

V.2.8.d. If deacons must first be tested, elders especially must also be carefully tested over time until it is determined that the spirit within them is pure, and they can be trusted to shepherd the flock under their care faithfully, without abuses of any kind. The traditional guideline is at least 5 years of tithing and good behavior, although the length of time is not the determining factor. Rather, the determining factor is that they are called in the Spirit, and manifest a clean witness in the Spirit, such that they can be trusted to safeguard and shepherd the flock under their care out of love and dedication for their brothers and sisters.

V.2.8.e. There is no tenure ever for any servant-leadership role. If at any time the elder ceases walking according to the Spirit, shows contempt for any part of the Torah, or falls into sin (as defined by Torah) he must immediately step down, or be removed from his position.

V.2.8.f. Since there is no precedent for female congregational elders anywhere in Scripture, and since 1 Timothy 2:12 and Revelation 2:20 prohibit women teachers or leaders, we are unable to appoint female congregational elders.

V.2.8.g. “One wife for life.” Just as Adam and Havvah (Eve) were happily married once for life, so too should congregational elders ideally be happily married once for life, with their families in good loving order (1 Timothy 3, Titus 1). However, if someone was divorced and remarried prior to coming to true repentance, or if his spouse left him, etc., the Beit Din Gadol may grant a waiver on a case-by-case basis.

V.2.8.h. For clarification, the gifts are different than the roles. A congregational elder may have any combination of the spiritual gifts (i.e., apostles, prophets, evangelists, pastors, or teachers). However, his role is that of an elder.

V.2.8.i. The elders of the city form the court of the city (the Beit Din HaIyr). While the historical number was a minimum of 3 inside the land of Israel, we are not able to establish a set number of elders for congregations in the Dispersion, because we are in a growth and evangelical phase. At this time, the requirement is that he has a pure Spirit, and wants to serve Elohim and His people according to all that Scripture says.

V.2.9. Qualifications of Heads of City Courts / Rosh Batei Din Ha-Iyrim.

V.2.9.a. In Yeshua’s order, the smallest self-government unit is the City Court (Beit Din HaIyr [“Ha-Ear”]). In the Levitical system there should be at least three city elders or more, but due to the exceptional needs of the Dispersion, city congregational courts can have as little as one qualified elder (although to have less than three can limit their authority in matters of adjudication).

V.2.9.b. As recorded in Titus 1:5, the apostolic priesthood appoints (or in actuality, identifies) the elders in each city, subject to review by the Beit Din Gadol. To safeguard the flock, these appointments are not to be made lightly, and positions are better left open than filled incorrectly. The most senior and respected elder will further be identified as the Head of the City Court (Rosh Beit Din HaIyr). To qualify at the elder level, he must hear in the Spirit, and speak according to it, so that he can be trusted to lead according to the Spirit.

V.2.9.c. As in all Nazarene Israel-appointed servant-leadership positions, tenure does not exist. The needs of the Great Commission and the flock always come first. As a practical matter, whenever Elohim (God) sends a more qualified Spirit-led individual, the apostolic priesthood may adjust assignments so as best to serve the needs of the kingdom and the flock. (The Great Commission comes first.)

V.2.10. Qualifications for Optional County, State, and Regional Courts (Batei Din).

Because Israel is a relatively small land, three levels of courts (city, tribal, and national) were historically enough to keep the nation well-organized. However, since our scope is global, we ideally need more layers of administration and servant-leadership to keep things organized, and to comply with the requirements of local governments. That is why, as our movement grows and scales upward, the Beit Din Gadol may opt to establish Batei Din (Houses of Judgment, Courts [plural]) in counties, states, districts, and regions where it will improve service to the flock, provided sufficient funding and support exist. The names of such additional levels (e.g., District, Regional, etc.) will be established at the time of their creation, and the same general qualifications and rules will apply. The driving factor will be to best grow the nation and serve the flock.

V.2.11. Qualifications for the Heads of National Courts / Rosh Batei Din Leumim.

Most nations require a national representative, and it makes sense to organize also at the national levels. The head of each national court (Rosh Beit Din Leumi, plural Rosh Batei Din Leumim) should be the most respected priest or elder in each country. (This should not be delegated.)

V.2.11.a. Eventually, as our movement grows, each country should ideally have its own Beit Din Leumi (National Court). However, because positions are only filled when the Spirit indicates someone for that particular job (e.g., Acts 13:3), if the Spirit does not indicate someone for a particular job, then that job position does not exist (and should be left open).

V.2.11.b. A head of a national court must hear in the Spirit, and speak according to it continuously. He must submit continuously to the Spirit (as determined by the Beit Din Gadol). Without active submission to the Spirit moment by moment, and without speech and actions being led of the Spirit, he is not qualified (and should resign immediately, or be removed). He is appointed by the Nasi of the Beit Din Gadol (or his designee).

V.2.12. Qualification of Heads of Language Branches / Rosh Batei Din HaLashonim, aka Rosh Beit Din Katan (BDK).

Since Israel is a relatively small country, in ancient times, only three levels of courts (city, tribal, and national) were needed. However, because Yeshua’s Melchizedekian priesthood must operate in all nations and languages, more levels of administration and adjudication are needed. Since the peoples have been divided by their languages (Genesis 11:7), and since language helps to determine culture, one of these additional levels is that of the language branches. A head of a language branch is called the Rosh Beit Din HaLashon (insert language name). He is also more commonly called a Rosh Beit Din Katan (RBDK).

V.2.12.a. The head of each language branch should be the most qualified and respected elder or priest available. If someone new arrives who is more qualified, the position should be reassigned.

V.2.12.b. The Spirit must attest to his election (e.g., Acts 13:3).

V.2.12.c. The head of a language branch is a very elevated position, and as such it should be filled either by the most senior elder of that language branch, or a priest who speaks that language. He will represent his branch on the Beit Din Gadol.

V.2.12.d. The head of a language branch normally serves countries with the same nominal language, plus anyone who speaks that language, even if he lives in another country. For example, the RBDK for English will adjudicate and serve English speakers in the USA, UK, Australia, New Zealand, Canada, South Africa, and any other nations or participating disciples whose nominal language is English, and English speakers who live in non-English-speaking countries.

V.2.13. Qualification for Membership in the Beit Din Gadol (The Big Court / Global Court).

The Beit Din Gadol (BDG) is the “Big Court” or “Big House of Judgment”. It serves as the global leadership council (or court) for the nation. It effectively serves as the government of the nation. It operated similar to a modern US Supreme Court, except that the chief justice (the Nasi of the BDG) also had executive powers (meaning he made the decisions, and issued the rulings).

Remembering that the disciples were all devout Jews, it is helpful to realize that the Renewed Covenant was not written in a vacuum. Rather, the apostles established their own BDG (or Sanhedrin). As mentioned above, the so-called “Jerusalem Council” of Acts 15 and the gathering of Apostles and Elders in Acts 21 was simply a convening of the Nazarene Beit Din Gadol.
V.2.13.a. Historically, inside the land of Israel the Beit Din Gadol was made up of 71 members, representative of Moshe and the 70 elders of Israel. However, since we are in the Dispersion, and we are in an evangelical mode, this number may change (or scale) according to necessity.
V.2.13.b. One of the functions of the BDG is to assist and advise the Nasi of the BDG (NBDG). As such, the NBDG appoints (or assigns) elders and priests to assist him and the overall mission.
V.2.13.c. Members of the BDG should ideally be the most respected and senior priests and elders in their language block. They must hear in the Spirit, and submit and speak according to the Spirit at all times, or they are not qualified (and should either step down, or be removed).
V.2.13.d. Since the BDG serves as the NBDG’s advisory council, the NBDG decides who takes part (although it is in his and everyone’s best interests to have the best elders and priests take part). There is no tenure, and a position or an assignment does not guarantee permanent participation or assignment. The Nasi may change the members of his council at any time, if he believes it will better fulfill the mission for Yeshua or His sheep.
V.2.13.e. The NBDG may invite other officers or individuals to attend BDG meetings. For example, administrators, assistants, work specialists, accountants, comptrollers, controllers, translators, business managers, leaders over specific areas of work or certain projects, etc. may be asked to attend. Such participation in BDG meetings does not automatically make the participant a member of the BDG.

V.2.14. Qualifications for the Mazkiyr (Secretary) of the Beit Din Gadol (Big Court).

Unless otherwise determined, the Mazkiyr (Secretary) of the Beit Din Gadol serves as the second in command to the Nasi of the Beit Din Gadol. As such, his qualifications are the same as those of the Nasi of the Beit Din Gadol (see section 2.2.10, below). His position can be abbreviated as the MBDG. The biblical prototype of this role was Joshua in the Tanach (Older Covenant), and perhaps Kepha (Peter) in the Renewed Covenant. The position is not absolutely necessary (and may be left open if there are no qualified individuals), but it is considered beneficial for the nation if the NBDG has the best possible qualified secretary. Ideally he is a priest, although the NBDG may appoint a senior elder.

V.2.14. Qualifications for the Nasi of the Beit Din Gadol (President of the Big Court).

The Rosh Beit Din Gadol (the Head of the Big Court) is also referred to as the Nasi (“Nah-see”, President) of the Beit Din Gadol (NBDG). He is the acting earthly global head of the nation of Nazarene Israel. The biblical prototypes of this role were Moshe (Moses), and the Apostle Yaakov (James, who led the Nazarene Beit Din Gadol in Acts chapter 15 and 21).

V.2.14.a. As we explain in our studies, the NBDG is normally chosen for his abilities to hear in the Spirit, to speak according to what he hears, and his ability to establish correct doctrine. In a biblical sense, this makes him a forth-telling kind of prophet (one who speaks Elohim’s words). To do this, he must take his own desires and thoughts into spiritual captivity, and submit himself to the Spirit, so as to hear the words of Elohim, and to speak according to them. His authority rests upon his ability to hear and transmit what the Spirit directs, and his ability to translate that to doctrine. As such, he must serve as a willing “empty vessel” for the Spirit.

V.2.14.b. The NBDG should be a separated priest. He may be married, but his focus should be exclusively that of furthering the kingdom.

V.2.14.c. Remuneration and Inurement. Nazarene Israel has diligently tried to establish what the Scriptures say and adapt them to the government systems of the world, such that we can obey Romans 13 (submission to government). However, all governments have different regulations regarding synagogues and “church” structures, and Nazarene Israel has not found it possible to register statutes or bylaws 100% in keeping with the Scriptures in any country, including the USA. Thus, as long as our people remain in the Dispersion, in the Mystery Babylonian system, we do not believe it is possible to obey the Scriptures 100% with regards to remuneration or inurement.

In the Levitical order, the people tithed to the Levites, who in turn tithed to the priests, who in turn tithed to the High Priest. Thus, the priests were wealthy, and the High Priest was very wealthy. However, they were not to focus on having houses or lands or possessions, but Yahweh was to be their inheritance (e.g., Numbers 18:20), and the reason they had wealth was so that they could focus on serving the needs of their ministry, and of the people.

In the millennial reign (Ezekiel 40-48), the Levitical order will be reinstated, and the Nasi will be a literal constitutional prince, with land, and inurement, wealth, etc. However, there is a difference between the Levitical and Melchizedekian systems.

In the Order of Melchizedek, a priest should ideally not own any physical possessions beyond his books, his clothes, and his personal items. Yahweh should be his inheritance, and nothing should inure to him. He should serve the nation with regard to the benefit of all, and not pass any ministry assets to his children. However, in Acts 2-6 there was a communal structure, and due to government regulations and bureaucracy, despite its best efforts over decades, Nazarene Israel has not found it practicable or workable to establish the same kind of communal structure that existed in Acts 2-6 in the modern day. That is to say, government regulations in all countries negate the ability to practice this system as it was practiced in the first century. Therefore we must adopt certain practical modifications, until such time as we are recovered to the land of Israel, while trying to walk true to the same principles and precepts (no inurement, and only reasonable and just compensation).

V.2.14.d. If no qualified priest is found to serve as the NBDG, an elder may temporary be instated by consensus of the BDG.

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ARTICLE V, SECTION 3, QUALIFICATIONS FOR THE SEPARATED PRIESTHOOD

Just as there are qualifications for the Levitical order, there are also qualifications for the separated (apostolic) priesthood. While it is possible to identify these in theory, the legal systems of the world make it impossible to enact these in practice, in the Dispersion. Therefore, we will write down what is the ideal, and then also state how to walk this out in a practical manner to the best of our ability, under the restrictions of the world.

V.3.a. Male. When Israel left Egypt, the original priesthood was the priesthood of the firstborn. According to Exodus 13, the Priesthood of the Firstborn was male. According to Vayiqra (Leviticus) 6, Levitical priests were also male. Further, Yeshua’s apostles were all male. Nazarene Israel follows this ancient and traditional definition by assigning priesthood roles only biological birth males (born with both X and Y chromosomes, of 100% human and non-GMO descent) to the priesthood.
V.3.b. Hearing in the Spirit. Without exception and by definition, priests must listen and speak in the Spirit continually, and must remain submitted to the Spirit and the Law of Moshe at all times, or they disqualify themselves.
V.3.c. No inurement and no inheritance. The restrictions on inurement and inheritance are complex. We explain this in Torah Government, but the simplified version is that while the separated priesthood needs some form of living allowance, there should be no inurement, and no conflicts of interest. In contrast, the non-separated priesthood (disciples, deacons, elders) is allowed to own houses and lands (as did the tribesmen in the land of Israel).

Under the Levitical order, Levitical priests were not to have any inheritance in the land, because Yahweh (Jehovah) was to be their inheritance (e.g., Numbers 18:20-26). However, they were also to be supported by the people’s first tithes, firstfruits, and other offerings (e.g., Deuteronomy 10:8-9). Since all of their needs were taken care of, they were not to focus on farming, investments, or any other type of work, or to have any conflicts of interest. Rather, they were supposed to dedicate themselves to their service full time. This is similar to how government employees are to focus on the welfare of the people (rather than on their own benefit).

The principles and precepts for the priesthood are the same in the Renewed Covenant, but the level of challenge is much greater when trying to maintain purity, because there is no established income stream.

Luke 14:33 says that whoever does not renounce all his own possessions cannot be Yeshua’s disciple. This speaks to the original standard, which at that time was that the disciples (who later became apostolic priests) quit their employment in the world for the privilege of helping Messiah build His kingdom, and trusted Elohim to provide. This continues to be the standard for the apostolic priesthood, and we see the people supporting the apostolic priesthood in Acts 2-6. However, if the people do not provide support, an apostolic priest can work to make up for the people’s lack of faith (e.g., Acts 18:3).

As we show in the Torah Government study, the standards are different for disciples in the non-separated priesthood. Members of the non-separated priesthood (disciples, deacons, elders) are analogous to the tribesmen, and they are allowed to have houses, lands, businesses, investments, etc. While they do not lay down their lives in the world in the same fashion as the apostolic priesthood, they can work to help expand the kingdom through their tithes, gifts, offerings, volunteer work, etc. Proper stewardship, giving, and support are the marks of disciples at the non-separated-priesthood level.

One note is that Nazarene Israel has not been able to find any national government that understands how the disciples were structured in the first century (e.g., Luke 14:33, Acts 2-6). The US Government (and all other governments we have worked with) have different rules—and we are required to submit to the governments placed over us (e.g., Romans 13:1-8)—and so it has not been possible to gain tax approval for this kind of structure (Acts 2-6). The point is also moot since very few Ephraimites have a desire to do what Scripture says, so we have had to make small adaptations, as explained below.

V.3.d. No Scripture is of any private interpretation. Separated priests must agree with all current Nazarene Israel doctrine, and agree to follow and teach according to the doctrine as it develops through the BDG. However, the idea is NOT that whatever doctrine the BDG establishes “is automatically correct.” Rather, priests should be involved with the doctrine. If a separated priest believes that that the BDG is not doing things according to Scripture, he should make himself heard, so that any discrepancies between Scripture and doctrine can be corrected organization wide. (There is no room for ego.)

V.3.e. The priesthood is always to set the example. Therefore separated priests must always give the best example they can in all aspects of their walks. If for whatever reason they do not give a good example in their walks (as determined by the BDG), then they are no longer qualified, and must relinquish priesthood status, so that the integrity of the organization can be maintained.

V.3.f. Separated priests often work unsupervised for long periods of time. Therefore, separated priesthood status is normally reserved for those who have shown themselves to do the most to drive the Good News and the Great Commission forward in a theological and a practical sense. If at any point a separated priest ceases to drive the Good News and the Great Commission forward, he should step down from his position (or be removed), except in cases of dotage or old age (i.e., emeritus status). However, this is not to be construed as “tenure”, as no tenure of any form exists in Nazarene Israel.

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ARTICLE V, SECTION 4, TERMINATION OF MEMBERSHIP

V.4.A. General.

V.4.A.1. Due to his extensive responsibilities, the Nasi of the Beit Din Gadol must reserve the right and the authority to immediately discontinue or otherwise terminate any disciple or any position (paid or voluntary) at any time the conditions warrant, subject to review by the Beit Din Gadol. Such conditions include (but are not limited to):

1. Any violation of Acts 15 (idolatry, sexual immorality, unclean meats, blood).
2. Any misuse of ministry funding.
3. Any sexual, emotional, financial, spiritual, physical, or other abuse of the flock that has been safeguarded to their trust, or any abuse of any public person outside of Nazarene Israel.
4. Failure to obey or teach Nazarene Israel doctrine.
5. Failure to set exemplary Biblical moral or ethical standards (whether in the work or personal conduct).
6. Failure to successfully fulfill the office to which he (or she) is assigned.
7. Failure to receive discipline or correct his behavior.
8. Failure to walk as a disciple of Yeshua (according to Nazarene Israel standards).

V.4.A.2. No tenure. There is absolutely no form of tenure or incumbency in Nazarene Israel whatsoever. Nazarene Israel can be thought of as a “club” for those who want to build Messiah’s kingdom according to all that Scripture says. Because of this, if any member rejects, dismisses, or fails to follow any part of the canon (from Genesis thru Revelation), or any part of Nazarene Israel’s doctrine (halachah) as determined by the Beit Din Gadol, he should resign as a leader or teacher (or be removed by a Matthew 18 Process). Because tenure does not exist in Nazarene Israel, this principle is NOT affected by any amount of time or money donated, by any length of service, or by any other factor. If anyone does not agree with our theology, our doctrine, our mission, or our goals, then membership is not appropriate, and is (de-facto) terminated without regard to any other factor, with no compensation or remuneration of any kind.

V.4.B. Leadership and Theology.  Members of the separated priesthood should embrace Two House Theory, and Divine Council Theology.

V.4.C. As explained in our study, “Obedience to Government”, Romans 13:1-8 requires us to walk in submission to the governments that are placed over us as long as we are in the Dispersion. This is part of our punishment for disobedience to the Law of Moses, and this situation will not change until we are called home. We should never obey any law that requires us not to witness our faith (e.g., Acts 5:28 or Acts 7), but we can be punished for it. However, in general we should be upstanding citizens. The only thing we should be accused of is peaceably believing and obeying Scripture.

V.4.D. Any and all forms of membership are automatically de-facto terminated if the member displays behavior deemed as inappropriate for or unbecoming of a member of Nazarene Israel, and out of Scriptural character for a disciple of Nazarene Israel, and refuses or fails to correct, as determined by the Beit Din Gadol or its designees through the Matthew 18 Legal Process (Matthew 18:15-20).

V.4.E. No form of inurement, compensation, or financial remuneration is due or will be paid, given, or granted to any Nazarene Israel servant-leader or member upon dismissal or removal for lack of exemplary conduct. If someone decides that he or she no longer agrees with Nazarene Israel or Nazarene Israel doctrine, or Nazarene Israel Halachah, or with Scripture, he should simply return all items of equipment and other non-expendables, finances, and assets, and then separate voluntarily (and not cause trouble).

V.4.F. Because Nazarene Israel’s reputation depends upon maintaining the highest and best possible public witness, those in positions of servant-leadership must always be the ones to set Yeshua’s example (for others to follow). That is why any servant-leader or any disciple who manifests corrupt speech, foul language, emotional instability, unseemly conduct, lawlessness or other criminal or illegal behavior (apart from the Good News and the Great Commission), or any activity which in any way can be seen as contrary to the Set-apart (Holy) Spirit must be corrected immediately, or step down from leadership (or be removed according to the Matthew 18 Process). These rules must be applied most stringently by and to those in positions of leadership, who set the example for the rest to follow. If the leadership is not above reproach in a moral and ethical sense, they should step down, or be removed. No positions exist for those who are not qualified.

V.4.G. Members of the separated priesthood and staff should maintain their health (including good diet, exercise, and self-care) as best they can. If it was possible to maintain a truly communal Acts 2-6 operation under the laws of the US (which it is not) then anyone in the hypothetical communal priestly structure should be required to maintain his health as best he can (no smoking, limit alcohol, clean foods, exercise, etc.), so as not to saddle the community with excess liability. However, since it is not possible to run a truly communal Acts 2-6 structure under the laws of the USA (or other nations), this is a temporarily moot point.

V.4.H. Communications or passing information of any kind to persons, organizations, or entities hostile to Nazarene Israel, the Good News, and the Great Commission will be considered as a hostile act, and membership will be terminated immediately through the Matthew 18 Process.

V.4.I. While it may be difficult for secular courts to understand, attempts to circumvent proper protocols and procedures, “Absalom attempts”, attempts to introduce politics or “identity politics” into the BDG proceedings or into Nazarene Israel in general will be considered grounds for dismissal due to bad conduct born of a bad spirit. Any member of leadership who does not submit first to the Spirit, and then one to another in the Spirit, or who causes strife, must be kept outside of servant-leadership circles (and outside of the nation in general).

V.4.J. For termination procedures for the Nasi of the Beit Din Gadol, see Article X, the Nasi of the Beit Din Gadol.

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ARTICLE V, SECTION 5, FEES, DUES, AND ASSESSMENTS.

To understand how fees, dues, and assessments work in Nazarene Israel, first let us see what Scripture requires under the Levitical order. Then after that we can see what Scripture requires under the Melchizedekian order. After that, we can see how to fulfill the requirements of Scripture while also complying with the laws of the nations in which we live (e.g., Romans 13:1-8).

 V.5.A. The Levitical Tithes and Offerings (Historical and Future).

As we explain in our study on Torah Government, in the future, when we again live in the land of Israel and have a cleansed temple or tabernacle and a cleansed Levitical priesthood, all Israelites will again pay three-each 10% tithes (e.g., Leviticus 27, Numbers 18, and Deuteronomy chapters 14, 26, and 31). In the land of Israel, these three tithes are mandatory under penalty of death, because these funds are necessary to support the expansion of the Father’s kingdom and glory (and not to pay them is disloyal, and traitorous).

1a. The first 10% tithe went to support the priesthood.

1b. The second 10% tithe paid for one’s family to go up to Jerusalem for the pilgrimage feasts three times a year, and also to buy whatever your heart desires (to make the feasts a delight for the whole family).

1c. The third tithe was to be given to the priesthood, to distribute to the poor, the widow, the orphan, and the stranger who wants to draw near to Yahweh. (This third tithe was to be paid 2 years in every 7 according to a special calendar count described in the Bible, and in Torah Government).

1d. In addition to the tithes there were also firstfruits offerings, peace offerings, and other kinds of voluntary offerings that were given in addition to the three tithes, for those who wanted to help further Yahweh’s kingdom even more.

 V.5.B. The Melchizedekian Tithes and Offerings (Current in Dispersion 2023).

In context, Isaiah 66:19-21 tells us that after the Tribulation and Armageddon, we will be brought back to the land of Israel, and merged with the house of Judah and the restored Levitical order (and will ultimately placed in charge of it). However, until such time as we are brought back to the land and placed in charge of the renewed Levitical order, we are to operate under the rules, principles, and precepts of Yeshua’s renewed order of Melchizedek. Under the Order of Melchizedek, everything is voluntary (not obligatory), because Yahweh wants to see our hearts. Those with a heart who love Him will voluntarily do all they can to help grow Yeshua’s kingdom—and those who do not truly love Him will make excuses (and consider themselves approved anyway, but will pay in the Judgment).

V.5.B.1. Because the Levitical Order was limited to the land of Israel, whereas Yeshua’s Melchizedekian priesthood operates on a global scale, Yeshua’s priesthood has even more need for operating funds to build the kingdom. Beyond this, we always need to take care of our poor, our widows, and the orphans among us—and because these requirements are as important today as they were in the wilderness, the same three-tithe system applies. (It makes no sense to say that we believe Yeshua did not come to abolish the Law and yet to change the Three Tithe system—and yet, what has changed is that outside the land of Israel it is voluntary, and opt-in, for those who truly love Him.)

There are a few issues when dwelling outside the land (both because of distance, and because we are told to obey the laws of the lands in which we live, Romans 13:1-8). Nazarene Israel has not found it possible to obey the Acts 2-6 model exactly due to the existing tax laws, and government ignorance of Scripture.

V.5.B.2. Whereas tithing is mandatory under the Levitical order, tithing is considered “opt-in-but-strongly-recommended-if-you-want-to-be-found-approved” in Yeshua’s Melchizedekian order. This is because Yahweh wants to see who truly loves Him enough to give back to Him (approved), and who is just deceiving himself (not approved).

While we do not charge admission, or charge for the message, we need to strongly encourage the people to demonstrate their love for Yeshua and His kingdom by giving cheerfully and generously to help build His kingdom, because whether or not we give back will be taken into account in the Judgment. Further, Yahweh wants to bless those who are rich toward Him (e.g., 2 Corinthians 9:7). As a man sows to the Spirit, so shall he also reap in that day (Galatians 6:7).

V.5.B.3. To clarify, in the Order of Melchi-Tzedek, we preach the message freely, and all people are free to receive it. They may accept or reject it as they choose. However, if anyone wants to be a disciple, then he (or she, inclusive) needs to obey Yeshua’s standards for discipleship, which include helping to build His organized global kingdom. If there is no giving, there is no genuine discipleship (although people are free to deceive themselves if they choose—although they will pay in the Judgment).

V.5.C. Fees, Dues, and Assessments: Clarifications and Special Situations.

V.5.C.1. To clarify, tithing is voluntary (or opt-in) in the Renewed Covenant. One is free to receive the word freely, and do nothing with it. However, the wise will realize that there is no reward for this. This is how Elohim (God) designed things, to show who is serious about loving and serving Him, and who is not. (This is His “bozo filter”, to screen out those who are only here to get, rather than give to His Son.)

V.5.C.2. To clarify, some national governments (and in particular, Latin governments) have laws which prohibit mandatory tithing. We do not require tithing to hear any evangelical message, or to participate at the friendship level. We preach the truth freely to all who want to hear. However, the reality is that because time is so very scarce, we cannot spend time on those who are not yet committed to helping to fulfill the Great Commission. Once someone makes a commitment to helping Yeshua get the kingdom His Father sent Him to get us to build for Him in His absence, then we can spend time with him.

V.5.C.3. While we cannot make tithing mandatory, in a practical sense, tithing or serious giving is obligatory for discipleship status because Yeshua tells us that nothing at all has fallen away from the Law (Matthew 5:17-20). Further, discipleship implies eagerly doing all that Yeshua wants without thought of personal gain (Luke 14:27, Luke 14:33).

V.5.C.4. In a practical sense, tithing (or very serious giving) is mandatory for leadership status because leaders are held up before the flock as examples for the flock to emulate. Therefore, they must set the example in all things (including the tithe)—and it is not possible to help build Yeshua’s true global kingdom without support.

V.5.C.5. Stewardship. Since we are involved in a genuine spiritual war, those who serve in leadership should not only tithe, they should also steward all of their life resources towards the furtherance of the Great Commission, to give an example to the flock about how to mobilize and deploy everything in our lives for our King’s purposes. This should be as real to them as a bride would mobilize her life resources if she were trying to help her beloved Husband get what He wants.

V.5.C.6. Yahweh’s purpose in the tithes, donations, and offerings is to support the elders and the separated priesthood, so that together we can fulfill the Great Commission and finish the kingdom work. Because the true work is extremely time-intensive, this requires tithing support.

V.5.D. Collections and Distributions.

V.5.D.1. Levitical Order. In the land of Israel under a cleansed Levitical order, each head of household is required to bring his family’s tithes, gifts, and offerings to the tabernacle or temple three times a year, to help Yahweh’s kingdom grow. It is each man’s duty and his responsibility to bring his household tithes (rather than making the priesthood track him down, to collect it). In return, Yahweh promises to bless him and his household. This sets the original standard, which is then modified under the Order of Melchi-Tzedek (Kings and Priests).

V.5.D.2. Under the Order of Melchi-Tzedek, the same three tithe system applies, although compliance is voluntary, and opt-in. If someone wants to give genuine love offerings, that is accepted, as long as it is genuine and true. Only, they need to realize that Elohim knows if they are honestly doing all that they can for Him (or not really).

For those who wish to obey the theoretical ideal, in a physical synagogue setting, the First Tithes for the priesthood, the Third Tithes for the poor, any firstfruit offerings, and any gifts are often received by the deacons, recorded, and then brought to the assembly elders, so the elders have the funds they need to carry out the Great Commission.

V.5.D.3. Under the Melchizedekian order, for those who want to obey the ideal, the elders send 10% of the First Tithe up to the priesthood, and then use the other 90% to conduct the Great Commission in their area of jurisdiction. These 90% funds can be used to pay wages for elders and deacons, purchase land or buildings, or any other costs incurred in carrying out the work in their location.

V.5.D.4. If there are no poor in the synagogue, the elders may also send the Third Tithe for the Poor up to the priesthood, for distribution in an area where there are poor.

V.5.D.5. If there is no synagogue leadership in someone’s area, tithes, gifts, and offerings can be sent directly to the Priesthood with a note of what they are for, and they will be applied to the appropriate fund.

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ARTICLE VI

MEETINGS OF MEMBERS

The by-laws pertaining to “meetings of members” is designed to address the specific requirements of the business meetings held by Nazarene Israel’s servant-leadership in the Beit Din Gadol (Big House of Judgment [Supreme Court]). They are not intended to impact the conduct of weekly Sabbaths, or of the annual feasts (as outlined in Scripture at Leviticus 23 and Deuteronomy 16).

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ARTICLE VI, SECTION I.  PLACE OF MEETING

As a practical matter, meetings for the Beit Din Gadol council are normally virtual, as council members are not co-located (but are found in different countries). Those unable to attend a weekly meeting should request leave from the Nasi of the Beit Din Gadol (or his designee) in advance. Leadership will notify officers whenever a meeting is canceled or rescheduled. Other supplemental meetings may be called with appropriate notice given. BDG meetings will be for the purpose of discussing Nazarene Israel business and for taking counsel. If a scheduled business meeting conflicts with a Feast Day, the business meeting will be canceled or rescheduled, and all members notified.

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ARTICLE VI, SECTION II.  WEEKLY MEETINGS

The Beit Din Gadol normally meets on the first day of the week (to plan the week). Meetings can be canceled or rescheduled as needed. If a BDG meeting conflicts with a feast or a new moon day, it will normally be canceled or rescheduled, as needed.

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ARTICLE VI, SECTION III.  SPECIAL MEETINGS

Occasionally there is an emergency or special meeting. These may be called any time there is urgent business that cannot be delayed until the general meetings. The Nasi of the Beit Din Gadol or his assistant or designee shall try to notify the corporation officers of the dates, times, and agendas of any such special meetings via normal means such as email, phone, or by whatever other means or electronic means as may be deemed appropriate or suitable.

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ARTICLE VI, SECTION IV.  ESTABLISHMENT OF CONSENSUS (NOT QUORUM)

As we explain in our studies, voting and democracy are not found in Scripture, and are antithetical to Torah Government and the Great Commission (as they exalt human will, rather than Elohim’s will). Democracy was a key government characteristic of all Israel’s historical enemies (Babylon, Medea-Persia, Greece, and Rome). In Scripture, voting is prohibited as “doing what seems good and right in our own eyes” (e.g., Deuteronomy 12:8, Judges 17:6, 21:25). Since seeking what seems good to us and our eyes is antithetical to Scripture, voting is never used. Rather, and in contrast, the Scriptural means of making decisions is for the leadership to pray, fast, supplicate, debate, and reason together, and most important of all, to listen most carefully for the leading and guiding of the Set-apart (Holy) Spirit. This allows us to enact not the ideas of men, but the will of Elohim (God). As soon as there is clarity and consensus on what the Scriptures say and the Spirit wants, the NBDG issues his ruling (e.g., Acts 15:13-21).

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ARTICLE VII

GENERAL QUALIFICATIONS OF LEADERS AND OFFICERS

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ARTICLE VII,

SECTION 1. General Qualifications Applying to All Servant-Leaders and Officers:

VII.1.a. In addition to all qualifications listed above, Scripture gives examples of women in the prophetic office (prophetesses and judges), and there have also been women kings (i.e., queens). However, there have never been any women priests in Israel, or women in ecclesiastical or theological teaching positions over adult men (meaning, besides children). Further, in 1 Timothy 2:12, Shaliach Shaul (the Apostle Paul) prohibits women from teaching in the (general) assembly. Revelation 2:20 also speaks against women in leadership. Therefore, since Nazarene Israel is an “opt-in club” which seeks to follow the ancient and traditional ways recorded in the Bible, servant-leadership positions are assigned predominantly to qualified adult biological birth-male disciples of 100% human descent, who choose to be fully submitted to the Spirit and Scripture at all times, as it was anciently (i.e., in Scripture). The only exception to this are deaconesses (such as Phoebe, Romans 16:1), who serve the younger women and children.

VII.1.b. Women are not restricted from holding non-leadership-example officer positions (e.g., administrators, assistants, helpers, teachers of school-aged children, etc.).

VII.1.c. As mentioned above, general qualifications for servants and officers are given in 1st Timothy 3:1-13, and Titus 1:5-9. As explained above, these are Melchizedekian Order applications of the advice of Moshe’s father-in-law Yitro (Jethro) in Exodus 18:18-24.

VII.1d. The principal qualification for servant-leadership is to submit completely to the Spirit, and to listen to the Spirit’s voice, and speak and act according to it at all times, and according to all the requirements of Scripture. If a servant leader cannot do this consistently, then he should step down from his position (or be removed by a Matthew 18 Process).

VII.1e. Any and all Nazarene Israel representatives, officers, or servant-leaders must always maintain the very highest standards of conduct, so as to give the best witness to the outside world. Any Nazarene Israel representative, officer, or servant leader who does not maintain the very highest standards of moral or ethical conduct, or who does not give the best witness to the outside world must either be lovingly corrected, or soon removed according to the Matthew 18 Process.

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ARTICLE VIII

GENERAL POWERS OF SERVANT-LEADERSHIP OFFICERS

VIII.1. Nazarene Israel voluntarily follows the classical ecclesiastical structure that was adopted by all Israel in the wilderness, and which was later adapted to the land of Israel. It was further adapted for use in the Dispersion (outside the land of Israel) by the apostles. We have no authority to change this organization, which is what Scripture specifies.

The Order of Melchi-Tzedek is designed to help provide servant-leadership to a combined nation of non-separated priests (disciples, deacons, and elders), who are in turn led by the separated priesthood. It follows a “spiritual martial” structure in order to complete the Great Commission (which is spiritual warfare), to grow our Messiah’s kingdom here on earth.

While it may seem ironic to non-disciples, we voluntarily organize according to this spiritual-ecclesiastical model precisely because we seek a restored, peaceful world where the original conditions of the Garden of Eden are extended to all the earth according to His perfect timing and will. Such a spiritual ecclesiastical structure is preferred because not only is it more efficient, but it helps to focus on Elohim’s will, rather than man’s will.

VIII.2. Subject to the provisions of Oregon State Nonprofit Corporation Law, US Nonprofit Corporation Law, and the Nonprofit Corporation Law of those countries in which Nazarene Israel is allowed to organize and operate legally, Nazarene Israel shall manage its own internal business affairs in keeping with all applicable laws, so as to further the Good News in a lawful and orderly way. Any limitations in the articles of incorporation and these bylaws or the business and affairs of Nazarene Israel shall be managed by Nazarene Israel in accordance with all applicable laws, regulations, statutes, and internal procedures. All Corporate powers shall be prayerfully and responsibly exercised for the furtherance of the Great Commission under the leadership and direction of the Nasi of the Beit Din Gadol or his designees, including the purchase, sale, liquidation, and management of all assets. Separated priests, elders, and their designees generally have broad powers to purchase, sell, contract, negotiate, and otherwise conduct business wisely on behalf of their areas of responsibility, subject to review, correction, change, or cancellation by the BDG or their designees. The main thing is to further the Good News and the true Great Commission according to the true Spirit of Yeshua.

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ARTICLE IX

ADMINISTRATIVE AND SUPPORT-CHANNEL OFFICERS

IX.1. Without prejudice to the above general powers and subject to the same limitations, Nazarene Israel and its officers shall have the power to hire administrators, assistants, non-doctrinal teachers, miracle workers, childcare, helpers, interpreters, and other administrative and “non-command-channel” officers as needed, as the Spirit indicates, and as the budget permits (e.g., 1 Corinthians 12:28). All such appointments are subject to the review of the Beit Din Gadol or its designees. No job positions or roles exist for persons who are not indicated for the position by the Spirit. Anticipated non-leadership officers may include:

IX.2. Assistant to the NBDG (Ozer NBDG), responsible for supporting the NBDG in all aspects of his job duties and responsibilities. Since this is a non-doctrinal position it may be filled by a male or a female.

IX.3. Administrator: responsible for all aspects and technical aspects of all support activities, including directing work team meetings, websites, electronic communications means, etc. May be assigned other duties as the NBDG directs. Since this is a non-doctrinal position it may be filled by a male or a female.

IX.4. Head of Training, responsible for the development and operation of studies, education, and the development of Nazarene Israel instructional materials. While not technically a leadership position, it is a vitally important teaching position, and should be filled and maintained according to servant-leadership standards. This position is ideally filled by the most qualified priest or senior elder. Since this is a doctrinal position, it should be filled by a male.

IX.5. Head of Women’s and Children’s Training, responsible for the development and operation of studies, education, and the development of Nazarene Israel women’s and children’s instructional materials. While not technically a leadership position, it is a vitally important teaching position, and an example position. It should be filled and maintained according to servant-leadership standards. This position is filled by a highly qualified female, ideally the wife of a priest or senior elder.

IX.6. Treasurer, responsible for collection and proper maintenance of tithes, voluntary offerings, and revenues of all sorts.

IX.7. Controller, responsible for the supervision of all financial matters.

IX.8. Business Manager(s), responsible for running any Nazarene Israel businesses (which are normally used to fund the Great Commission).

IX9. Any other such functions, whose importance shall become apparent as the Spirit directs.

IX.10. For clarification, because we are always in a growth or adaptation phase, a servant-leader may hold more than one servant-leadership position at a time. (“He may wear more than one hat at a time.”) For example, when we open operations in a new country and there are not yet many people, the head city elder (Rosh Beit Din HaIyr) may also be called upon to serve in the capacity of the national leader (Rosh Beit Din Leumi), etc., so we fulfill the legal requirements of those countries which allow us to operate openly.

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ARTICLE X.

NASI OF THE BEIT DIN GADOL (NBDG)

X.1. Without prejudice to the above general powers, and subject to the same limitations, the Nasi (“nah-see”) of the Beit Din Gadol (NBDG) should ideally be a priest who is called by the Spirit (e.g., Acts 13:3). Without this election or indication in the Spirit (and his continuing submission to the Spirit), he is not qualified to be the Nasi.

X.2. Separated priests may be married or single. If married, his family must meet-or-exceed all of the above-listed qualifications for an elder’s family (e.g., 1 Timothy 3, Titus 1, Exodus 18). Like all other servant-leadership positions, he must set the best example he can for the body.

X.3. The NBDG is overall responsible for all aspects of the operation of the body (corporation). He is responsible for all aspects of Nazarene Israel activities, and teaching, and for the actions of all of its officers. Therefore, he must retain all ultimate authority, including the right to reverse, change, alter, or overturn any and all decisions on any matters pertaining to Nazarene Israel, as the Spirit directs. This is much as any CEO has control over his own business, or much as any military leader must retain decision-making power in all areas of his command. (Popular opinion is not a thing.)

X.4. The NBDG should take regular private and group (BDG) counsel, and bring all matters to the Father Yahweh (Jehovah) for final decision-making, so that it is not the ideas of men that are enacted on this earth, but the will of Elohim (God). The idea is not that the Nasi’s decisions are infallible—far from it! Rather, the idea is for the body to obey Elohim’s voice, as it was in the beginning. For this, they must take extensive counsel and discuss matters in an open and above-board fashion, and then take the final resultant ideas prayerfully to Elohim, and let Him have the final say.

X.5. The NBDG may appoint what helpers and assistants, or take whatever measures he deems fit (as budget allows) in order to further the Good News of the kingdom and the Great Commission worldwide, in keeping with Scripture, and the leading of the Spirit.

X.6. The NBDG is called to his position by the Spirit (e.g., Acts 13:3), for his abilities to hear and obey in the Spirit—and therefore he must always hear and obey the voice of the Spirit, and the written commandments of Scripture. If for some reason he should ever cease submitting to the Spirit or Scripture in this way, he should be removed from his office by a formal Matthew 18 Process (Matthew 18:15-20) on the charge of failing to submit to the Spirit, and Scripture (according to existing Nazarene Israel doctrine), since this is the primary qualification of his office. (Father forbid that this should ever happen—but if so, this procedure should be led by the Mazkiyr (Secretary) of the Beit Din Gadol, and requires the full consensus of the other existing members of the BDG.

X.7. Since the NBDG is a separated priest, no ministry assets should ever inure to him (or his family if he is married). He should not use his position to appropriate or garner money or funds for himself and his family—and if he does this, then he should be removed immediately by a formal Matthew 18 Process.

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ARTICLE XI

PAY AND ALLOWANCES

Before Yeshua’s ascension the disciples held a common purse, as if operating as a single family, or a single joint unit (e.g., John 12:6). Further, in Acts 2-6 a communal structure was created for Nazarene Israel, which was used inside the communities in the land of Israel. Those with excess lands and properties sold them, and gave the money to the apostolic priesthood, to further the establishment of the mission (e.g., Acts 2:44-45, Acts 4:32, etc.). It would be Nazarene Israel’s strong preference to operate in this fashion, but to date, no country we have investigated has tax laws (or other laws) compatible with the overall system outlined in Acts 2-6. Because of this, and because we are commanded to obey the laws of the lands in which we live (Romans 13:1-8), we are forced to adopt a pay structure similar to those of other synagogues and churches.

XI.A. Believers. At the basic level, believers are free to receive free evangelical teachings and other publications. However, if they are not contributing, and are not trying to make an honest effort to help build the kingdom as they can, then they should love Yeshua enough to understand that time is exceedingly precious and scarce, and not ask for extensive counseling, or personalized answers to questions, because the demands on the non-separated and separated priesthoods are almost unbelievably high. They are not authorized to attend discipleship meetings.

XI.B. Friends. At the basic level, friends of the kingdom are making some kind of contribution. They may receive all free evangelical teachings and other publications. However, due to the limited amount of their contributions, they should love Yeshua enough to realize that the non-separated and separated priesthoods are exceedingly busy with tasks for the benefit of the entire kingdom, and not place extreme demands on the non-separated or separated priesthoods. They are generally not authorized to attend discipleship meetings (although waivers can be granted if appropriate).

XI.C. Disciples. Disciples are analogous to faithful Israelites in the Original Covenant. Because disciples are either tithing or donating seriously (i.e., they are trying to do their part to help grow the kingdom), they are entitled to all of the free teachings that believers and friends are, plus they may be allowed into the discipleship meetings at the discretion of the leadership, provided they are serious, take leadership, and behave orderly. Whether someone is a “disciple” or not is a heart matter, and must be determined by leadership. There are some who tithe who are disruptive—and thus are not deemed disciples. There are others who honestly love Yeshua and who give as they can, and even if they have an extreme financial situation and cannot tithe, if the leadership determines that their hearts are right and that their dedication is sincere, then they may be allowed to attend the discipleship meetings. This is a judgment call by the leadership (and this must be respected, as it is in the servant-leadership’s best interests to include them).

XI.D. Shammeshim (Deacons). Deacons are servants, analogous to the Levites in the Original Covenant. Just as the Levites would collect the tithes, gifts, and offerings of the people and bring them to the priesthood, deacons collect the tithes, gifts, and offerings of the people, and deliver them to the congregational elders. Their duties include tending to the needs of the people, and all other congregational duties as the leadership directs. They may be tasked to tend to the personal and pastoral needs of the disciples (who are tithing or contributing seriously). As explained in Torah Government, if sufficient funds are available, a faithful and tested deacon may be paid up to a normal median wage for their area, as determined by the congregational elders, or the priesthood (wherever they serve).

XI.E. Zakanim (Elders). As explained in Torah Government, congregational elders are analogous to the priests in the Original Covenant. The Levites would tithe to them, and in turn they would tithe to the High Priest. They are to keep 90% of their income for use in the congregation.

Their duties include developing and overseeing the deacons and the people, as well as leading the teachings, either in their congregation, or in their language branch. If the people give sufficient funds they may be paid up to double the median wage in their area (i.e., the “double honor”, 1 Timothy 5:17), especially if they labor in the ministry of the word, and in doctrine.

A word of bodily responsibility is in order. Those with the giftings of evangelists, pastors, and teachers are typically much more popular than those with the giftings of apostles and prophets, because apostles and prophets often have to speak words of limitation and correction. Thus, evangelists, pastors, and teachers normally have much higher incomes than those who labor as apostles and prophets—and yet just as it was in the temple, the funds must be properly distributed for the priesthood to function as a whole.

Elders keep 90% of the tithes, gifts, offerings and donations for use in their assembly, and they send 10% up to the separated priesthood, so that the separated priesthood is also able to accomplish its role of completing good works that are good for the body as a whole. If an elder is popular, and receives tithes and donations greater than double the median wage in their area (i.e., more than “double honor”) then they should send it forward for mission works and good works, to help grow the rest of the body. This is just as the Levitical priesthood had to receive all of the tithes, gifts and offerings to one central point, and then redistribute them to everyone in the order, so that everyone could afford to focus on doing his job, knowing that he would be able to feed his family.

(If there should happen to be excess funds, they can also be forwarded for mission works, and support for the poor, the widow, and the orphan. The reality is that in ministry, the demands for funds typically far outstrip any supply. Many of the more popular teachers (evangelists, pastors, and teachers) have more support, and Yahweh will judge them for keeping any excess for themselves, rather than helping to support and establish Yeshua’s kingdom as a whole.)

XI.F. Separated Priests are also analogous to the Levitical priests, except that rather than being over a congregation, they serve the needs of the congregational elders, and serve to link the body as a whole. Their support comes from the congregational elders (or the leaders of the language branches), who are to tithe 10% upward.

In the first century, Yeshua and his disciples lived communally, similar to the Levites, and everyone was together. After Yeshua’s ascension, in Acts 2-6, there was also a communal structure. This was similar to the Levitical order. However, despite our best efforts, we have not found modern tax laws to be compatible with this, and we are required to obey Romans 13:1-8 (unless they tell us that we cannot witness our faith). Since we can work within the confines of modern tax law, at the point when Yahweh turns the people back, and causes them to be faithful to their responsibility to help fund a unified Order of Melchizedek (instead of the heretical Messianic mess), we will seek to pay the priests based on either single or double honor (one or two times the median wage in their area). However, at the time of this writing (2026 CE), the reality is that the vast majority of the people are not faithful to their responsibilities in helping to build Yeshua’s unified global ministry kingdom. Rather, they seem to prefer funding the independent Messianic evangelists, pastors, and teachers instead—and so Yeshua’s body continues to be disunited. We can only pray for the day that Yahweh will turn this back, so we can serve Him as a unified body (as Scripture commands).

XI.G. Nasi of the Beit Din Gadol (NBDG). In the Order of Melchi-Tzedek, the NBDG is analogous to the Levitical High Priest. In the Levitical Order the High Priest was very wealthy. Further, the Nasi in the Millennial Reign will be extremely wealthy and powerful (e.g., Ezekiel 46:16). This is in contrast to the Order of Melchi-Tzedek, in which Yeshua was poor.

In the present day, most people are still lost in heretical Messianism. They support the independent evangelists, pastors, and teachers, and do not appreciate the need to unify and order themselves according to Scripture. Because of this, until Yahweh turns the hearts of the people back, there is precious little support for the NBDG.

Due to the extreme workload, and the extreme demands placed on the NBDG, in the day when Yahweh finally turns the hearts of the people back to Him, and makes them faithful to help fund Yeshua’s unified body, then the NBDG should be allowed a living allowance of at least double honor, comparable to elders who labor in the word and doctrine (1 Timothy 5:17). In the meantime, the NBDG and all other priests only draw enough for room, board, and expenses.

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ARTICLE XII

RECORDS AND REPORTS

ARTICLE XII, SECTION I.  MAINTENANCE OF CORPORATE RECORDS

Nazarene Israel and all of its branches, activities, and assemblies shall keep:

1. Adequate and correct books and records of accounts.
2. Minutes in written form of the proceedings of the officers.
3. A record of all officers, as positions become filled, including names and addresses.
4. Copies of financial information with the accountant or controller.
5. All necessary records shall be maintained at the activity location. Copies may be kept at the Nazarene Israel principal executive office, or whatever other location serves the purposes of correct accounting and correct recordkeeping best, as determined by the BDG.

ARTICLE XII, SECTION II.  MEMBERS’ INSPECTION RIGHTS

For the purposes of transparency and fiscal accountability, any member who is tithing or donating seriously may request in writing to see a summation of Nazarene Israel’s use of the funds, or of the records or minutes of business meetings and proceedings, within normal business hours. Nazarene Israel will endeavor to fulfill this written request within one week. We need up to four weeks during the feast seasons of the first and seventh months (because they are always so busy), but we will endeavor to fulfill all requests as we can, provided they are genuine.

(Nazarene Israel does not submit to harassment requests from those who are not tithing or donating seriously, as time is exceedingly precious and scarce, and many believers seek excuses not to help. We do not have time for that—and neither do they, although many of them seem not to know it.)

ARTICLE XII, SECTION III.  AVAILABILITY OF ANNUAL REPORTS FOR MEMBERS

For the purposes of transparency and fiscal accountability, on April 30^th or after of any given year, any tithing member or anyone who is donating seriously may request in writing the following information from the previous year, and Nazarene Israel will endeavor to fulfill this written request within one week. However, we need three weeks during the feast seasons of the first and seventh months (because they are so busy).

1. Assets and liabilities of Nazarene Israel at the end of the fiscal year.
2. The principal changes in assets and liabilities during the fiscal year.
3. The revenue or receipts of Nazarene Israel (both unrestricted and restricted to particular purposes), for the fiscal year.
4. The expenses or disbursements of the Corporation, for both general and restricted purposes, during the fiscal year.

(We beg the people’s understanding that we have precious little support, and more demands on our time than we are ever able to fulfill, even working 80-90+ hours a week, so please not to request such information unless there is a genuine need.)

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ARTICLE XIII

CONSTRUCTION, DEFINITIONS, AND AMENDMENTS

1. Because Nazarene Israel is global, but seeks to operate legally in every country of the world, and because the laws of each country are different (and change), Nazarene Israel may need to modify, amend, or alter this charter as needed, to comply with the requirements of each country which allows it to operate openly. However, Nazarene Israel’s intent is to submit this standard Oregon State Nonprofit Corporation Bylaws, and make modifications only when forced to do so by individual states. Therefore, current (2026 CE) Oregon USA Nonprofit Corporation Law should inform the construction and framework of these bylaws (and our operations in general).
2. New bylaws may be constructed and adopted, or these bylaws may be defined, amended, altered, or repealed by the written consensus of the Beit Din Gadol, provided that it will better fulfill the Objectives and Purpose Statement as outlined in Article III, above.
3. Provision is made to move the headquarters of Nazarene Israel to Jerusalem, Israel, someday, and to reconstitute under Israeli law, once it is legal and safe to do so.

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ARTICLE XIV

DISPOSITION INSTRUCTIONS IN CASE OF DISSOLUTION

1. In the event we open a branch operation in the USA or in another country, and that branch is closed (whether due to a death or absence of leadership, political persecution, or for whatever other reason), all Nazarene Israel assets will be transferred to other Nazarene Israel operations in other countries, to honor the original intent of using the funds to further the Great Commission.
2. In the event a given country will not allow us to transfer the funds out of country, we will seek to open some kind of foundation or corporation that continues our mission and purpose through whatever means (whether video, electronic or other) that are available to us at that time, honoring the original intention of the donor to use those funds to further the Good News and the true Great Commission.

 

Certificate of the Nasi of the Beit Din Gadol:

I, the undersigned, certify that I am the presently appointed and acting Nasi of the Beit Din Gadol, an Oregon State USA Nonprofit Corporation, and the above bylaws (which in the original English consist of thirty-five [35] pages), which are the updated and current bylaws of this Corporation.

Signed,

 

Norman B. Willis,

Nasi (President and CEO)

Nazarene Israel