Exodus 13

CHAPTER XIII.

THE LAW OF THE FIRSTBORN.

Exodus 13:1.

Much that was said in the twelfth chapter is repeated in the thirteenth. And this repetition is clearly due to a formal rehearsal, made when all "their hosts" had mustered in Succoth after their first march; for Moses says, "Remember this day, in which ye came out" (Exodus 13:3). Already it had been spoken of as a day much to be remembered, and for its perpetuation the ordinance of the Passover had been founded.

But now this charge is given as a fit prologue for the remarkable institution which follows--the consecration to God of all unblemished males who are the firstborn of their mothers--for such is the full statement of what is claimed.

In speaking to Moses the Lord says, "Sanctify unto Me all the firstborn... it is Mine." But Moses addressing the people advances gradually, and almost diplomatically. First he reminds them of their deliverance, and in so doing he employs a phrase which could only have been used at the exact stage when they were emancipated and yet upon Egyptian soil: "By strength of hand the Lord brought you out from this place " (Exodus 13:3). Then he charges them not to forget their rescue, in the dangerous time of their prosperity, when the Lord shall have brought them into the land which He swore to give them; and he repeats the ordinance of unleavened bread. And it is only then that he proceeds to announce the permanent consecration of all their firstborn--the abiding doctrine that these, who naturally represent the nation, are for its unworthiness forfeited, and yet by the grace of God redeemed.

God, Who gave all and pardons all, demands a return, not as a tax which is levied for its own sake, but as a confession of dependence, and like the silk flag presented to the sovereign, on the anniversaries of the two greatest of English victories, by the descendants of the conquerors, who hold their estates upon that tenure. The firstborn, thus dedicated, should have formed a sacred class, a powerful element in Hebrew life enlisted on the side of God.

For these, as we have already seen, the Levites were afterwards substituted (Numbers 3:44), and there is perhaps some allusion to this change in the direction that "all the firstborn of man thou shalt redeem" (Exodus 13:13). But yet the demand is stated too broadly and imperatively to belong to that later modification: it suits exactly the time to which it is attributed, before the tribe of Levi was substituted for the firstborn of all.

"They are Mine," said Jehovah, Who needed not, that night, to remind them what He had wrought the night before. It is for precisely the same reason, that St. Paul claims all souls for God: "Ye are not your own, ye are bought with a price; therefore glorify God with your bodies and with your spirits, which are God's."

And besides the general claim upon us all, each of us should feel, like the firstborn, that every special mercy is a call to special gratitude, to more earnest dedication. "I beseech you, by the mercies of God, that ye present your bodies a living sacrifice" (Romans 12:1).

There is a tone of exultant confidence in the words of Moses, very interesting and curious. He and his nation are breathing the free air at last. The deliverance that has been given makes all the promise that remains secure. As one who feels his pardon will surely not despair of heaven, so Moses twice over instructs the people what to do when God shall have kept the oath which He swore, and brought them into Canaan, into the land flowing with milk and honey. Then they must observe His passover. Then they must consecrate their firstborn.

And twice over this emancipator and lawgiver, in the first flush of his success, impresses upon them the homely duty of teaching their households what God had done for them (Exodus 13:8, Exodus 13:14; cf. Exodus 12:26).

This, accordingly, the Psalmist learned, and in his turn transmitted. He heard with his ears and his fathers told him what God did in their days, in the days of old. And he told the generation to come the praises of Jehovah, and His strength, and His wondrous works (Psalms 44:1, Psalms 78:4).

But it is absurd to treat these verses, as Kuenen does, as evidence that the story is mere legend: "transmitted from mouth to mouth, it gradually lost its accuracy and precision, and adopted all sorts of foreign elements." To prove which, we are gravely referred to passages like this. ( Religion of Israel, i. 22, Eng. Vers.) The duty of oral instruction is still acknowledged, but this does not prove that the narrative is still unwritten.

From the emphatic language in which Moses urged this double duty, too much forgotten still, of remembering and showing forth the goodness of God, sprang the curious custom of the wearing of phylacteries. But the Jews were not bidden to wear signs and frontlets: they were bidden to let hallowed memories be unto them in the place of such charms as they had seen the Egyptians wear, "for a sign unto thee, upon thine hand, and for a frontlet between thine eyes, that the law of the Lord may be in thy mouth" (Exodus 13:9). Such language is frequent in the Old Testament, where mercy and truth should be bound around their necks; their fathers' commandments should be tied around their necks, bound on their fingers, written on their hearts; and Sion should clothe herself with her converts as an ornament, and gird them upon her as a bride doth (Proverbs 3:3, Proverbs 6:21, Proverbs 7:3; Isaiah 49:18).

But human nature still finds the letter of many a commandment easier than the spirit, a ceremony than an obedient heart, penance than penitence, ashes on the forehead than a contrite spirit, and a phylactery than the gratitude and acknowledgment which ought to be unto us for a sign on the hand and a frontlet between the eyes.

We have already observed the connection between the thirteenth verse and the events of the previous night. But there is an interesting touch of nature in the words "the firstling of an ass thou shalt redeem with a lamb." It was afterwards rightly perceived that all unclean animals should follow the same rule; but why was only the ass mentioned? Plainly because those humble journeyers had no other beast of burden. Horses pursued them presently, but even the Egyptians of that period used them only in war. The trampled Hebrews would not possess camels. And thus again, in the tenth commandment, when the stateliest of their cattle is specified, no beast of burden is named with it but the ass: "Thou shalt not covet... his ox nor his ass." It is an undesigned coincidence of real value; a phrase which would never have been devised by legislators of a later date; a frank and unconscious evidence of the genuineness of the story.

Some time before this, a new and fierce race, whose name declared them to be "emigrants," had thrust itself in among the tribes of Canaan--a race which was long to wage equal war with Israel, and not seldom to see his back turned in battle. They now held all the south of Palestine, from the brook of Egypt to Ekron (Joshua 15:4, Joshua 15:47) upon the great toe of his right foot. And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot: and Moses sprinkled the blood upon the altar round about. And he took the fat, and the fat tail, and all the fat that was upon the inwards, and the caul of the liver, and the two kidneys and their fat, and the right thigh; and out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh; and he put the whole upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave offering before the Lord. And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were a consecration for a sweet savour: it was an offering made by fire unto the Lord. And Moses took the breast, and waved it for a wave offering before the Lord: it was Moses' portion of the ram of consecration; as the Lord commanded Moses. And Moses took at the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him. And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tent of meeting; and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it. And that which remaineth of the flesh and of the bread shall ye burn with fire."

The last part of the consecration ceremonial was the sacrifices. Each of the chief sacrifices of the law were offered in order; first, a sin offering; then, a burnt offering; then, a peace offering, with some significant variations from the ordinary ritual, adapting it to this occasion; with which was conjoined, after the usual manner, a meal offering. A sin offering was offered, first of all; there had been a symbolical cleansing with water, but still a sin offering is requited.

It signified, what so many in these days seem to forget, that in order to our acceptableness before God, not only is needed a cleansing of the defilement of nature by the regeneration of the Holy Ghost, but also expiation for the guilt of our sins. The sin offering was first, for the guilt of Aaron and his sons must be thus typically removed, before their burnt offerings and their meal and peace offerings can be accepted.

The peculiarities of the offerings as rendered on this occasion are easily explained from the circumstances of their presentation. Moses officiates, for this time only, as specially delegated for this occasion, inasmuch as Aaron and his sons are not yet fully inducted into their office. The victim for the sin offering is the costliest ever employed: a bullock, as ordered for the sin of the anointed priest. But the blood is not brought into the Holy Place, as in the ritual for the offering for the high priest, because Aaron is not yet fully inducted into his office. Nor do Aaron and his sons eat of the flesh of the sin offering, as ordered in the case of other sin offerings whose blood is not brought within the Holy Place; obviously, because of the principle which rules throughout the law, that he for whose sin the sin offering is offered, must not himself eat of the flesh; it is therefore burnt with fire, without the camp, that it may not see corruption.

By this sin offering, not only Aaron and his son were cleansed, but we read that hereby atonement was also made "for the altar"; a mysterious type, reminding us that, in some way which we cannot as yet fully understand, sin has affected the whole universe: in such a sense, that not only for man himself who has sinned, is propitiation required, but, in some sense, even for the earth itself, with the heavens. That in expounding the meaning of this part of the ritual we do not go beyond the Scripture is plain from such passages as Hebrews 9:23, where it is expressly said that even as the tabernacle and the things in it were cleansed with the blood of the bullock, so was necessary that, not merely man, but "the heavenly things themselves," of which the tabernacle and its belongings were the "copies," should be cleansed with better sacrifices than these, even the offering of Christ's own blood. So also we read in Colossians 1:20, before cited, that through Christ, even through the blood of His cross, not merely persons, "but all things, whether things on the earth, or things in the heavens," should be reconciled unto God. Mysterious words these, no doubts but words which teach us at least so much as this, how profound and far reaching is the mischief which sin has wrought, even our sin. Not merely the sinning man must be cleansed with blood before he can be made a priest unto God, but even nature, "made subject to vanity," Romans 8:20 for man's sin, needs the reconciling blood before redeemed man can exercise his priesthood unto God in the heavenly places. Evidently we have here an estimate of the evil of sin which is incomparably higher than that which is commonly current among men; and we shall do well to conform our estimate to that of God, who required atonement to be made even for the earthen altar, to sanctify it.

Reconciliation being made by the sin offering, next in order came the burnt offering, symbolic, as we have seen, of the full consecration of the person of the offerer to God; in this case of the full consecration of Aaron and his sons to the service of God in the priesthood. The ritual was according to the usual law, and requires no further exposition.

The ceremonial culminated and was completed in the offering of "the ram of consecration." The expression is, literally, "the ram of fillings"; in which phrase there is a reference to the peculiar ceremony described in Leviticus 8:27, in which certain portions of the victim and of the meal offering were placed by Moses on the hands of Aaron and his sons, and waved by them for a wave offering; and afterwards burnt wholly on the altar upon the burnt offering, in token of their full devotement to the Lord. Of these it is then added, "they were a consecration" (lit. "fillings," sc. of hands, "were these"). The meaning of the phrase and the action it denoted is determined by its use in 1 Chronicles 29:5 and 2 Chronicles 29:31, where it is used of the bringing of the freewill offerings by the people for Jehovah. The ceremonial in this case therefore signified the formal making over of the sacrifices into the charge of Aaron and his sons, which henceforth they were to offer; that they received them to offer them to and for Jehovah, was symbolised by their presentation to be waved before Jehovah, and further by their being burnt upon the altar, as a sacrifice of sweet savour.

Another thing peculiar to this special consecration sacrifice, was the use which was made of the blood, which (Leviticus 8:23) was put upon the tip of Aaron's right ear, upon the thumb of his right hand, and upon the great toe of his right foot. Although the solution is not without difficulty, we shall probably not err in regarding this as distinctively an act of consecration, signifying that in virtue of the sacrificial blood, Aaron and his sons were set apart to sacrificial service. It is applied to the ear, to the hand, and the foot, and to the most representative member in each case, to signify the consecration of the whole body to the Lord's service in the tabernacle; the ear is consecrated by the blood to be ever attentive to the word of Jehovah, to receive the intimations of His will; the hand, to be ever ready to do the Lord's work; and the foot, to run on His service.

Another peculiarity of this offering was in the wave offering of Aaron and his sons. Not the breast, but the thigh, and that together with the fat (Leviticus 8:27) was waved before the Lord; and, afterward, not only the fat was burnt upon the altar, according to the law, but also the thigh, which in other cases was the portion of the priest, was burnt with the fat and the memorial of the meal offering. The breast was afterward waved, as the law commanded in the case of the peace offerings, but was given to Moses as his portion. The last particular is easy to understand; Moses in this ceremonial stands in the place of the officiating priest, and it is natural that he should thus receive from the Lord his reward for his service. As for the thigh, which, when the peace offering was offered by one of the people, was presented to the Lord, and then given to the officiating priest to be eaten, obviously the law could not be applied here, as the priests themselves were the bringers of the offering; hence the only alternative was, as in the case of sin offerings of the holy place, to burn the flesh with fire upon the altar, as "the food of Jehovah." The remainder of the flesh was to be eaten by the priests alone as the offerers, under the regulation for the thank offering, except that whatever remained until the next day was to be burnt; a direction which is explained by the fact that the sacrifice was to be repeated for seven days, so that there could be no reason for keeping the flesh until the third day. Last of all, it is to be noted that whereas in the thank offerings of the people, the offerer was allowed to bring leavened bread for the sacrificial feast, in the feast of the consecration of priests this was not permitted; no doubt to emphasise the peculiar sanctity of the office to which they were inducted.

With these modifications, it is plain that the sacrifice of consecration was essentially, not a guilt offering, as some have supposed, but a peace offering. It is true that a ram was enjoined as the victim instead of a lamb, but the correspondence here with the law of the guilt offering is of no significance when we observe that rams were also enjoined or used for peace offerings on other occasions of exceptional dignity and sanctity, as in the peace offerings for the nation, mentioned in the following chapter, and the peace offerings for the princes of the tribes. Numbers 7:1 Unlike the guilt offering, but after the manner of the other, the sacrifice was followed by a sacrificial feast. That participation in this was restricted to the priests is sufficiently explained by the special relation of this sacrifice to their own consecration.

Before the sacrificial feast, however, one peculiar ceremony still remained. We read (Leviticus 8:30): "Moses took of the anointing oil, and of the blood (of the peace offering) which was upon the altar, and sprinkled it upon Aaron, upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, his garments, and his sons, and his sons' garments with him."

This sprinkling signified that now, through the atoning blood which had been accepted before God upon the altar, and through the sanctifying Spirit of grace, which was symbolised by the anointing, thus inseparably associated each with the other, they had been brought into covenant relation with God regarding the office of the priesthood. That this their covenant relation to God concerned them, not merely as private persons, but in their official character, was intimated by the sprinkling, not only of their persons, but of the garments which were the insignia of their priestly office.

All this completed, now followed the sacrificial feast. We read that Moses now ordered Aaron and his sons (Leviticus 8:31): "Boil the flesh at the door of the tent of meeting: and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it. And that which remaineth of the flesh and of the bread shall ye burn with fire."

This sacrificial feast most fitly marked the conclusion of the rites of consecration. Hereby it was signified, first, that by this solemn service they were now brought into a relation of peculiarly intimate fellowship with Jehovah, as the ministers of His house, to offer His offerings, and to be fed at His table. It was further signified, that strength for the duties of this office should be supplied to them by Him whom they were to serve, in that they were to be fed of His altar. And, finally, in that the ritual took the specific form of a thank offering, was thereby expressed, as was fitting, their gratitude to God for the grace which had chosen them and set them apart to so holy and exalted service.

These consecration services were to be repeated for seven consecutive days, during which time they were not to leave the tent of meeting, -obviously, that by no chance they might contract any ceremonial defilement; so jealously must the sanctity of everything pertaining to the service be guarded.

The commandment was (Leviticus 8:33): "Ye shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled: for he shall consecrate you seven days. As hath been done this day, so the Lord hath commanded to do, to make atonement for you. And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded."

By the sevenfold repetition of the consecration ceremonies was expressed, in the most emphatic manner known to the Mosaic symbolism, the completeness of the consecration and qualification of Aaron and his sons for their office, and the fact also that, in virtue of this consecration, they had come into a special covenant relation with Jehovah concerning the priestly office.

That these consecration sacrifices by which Aaron and his sons were set apart to the priesthood, no less than the preceding part of the ceremonial, pointed forward to Christ and His priestly people as the Antitype, it will be easy to see. As regards our Lord, in Hebrews 7:28, the sacred writer applies to the consecration of our Lord as high priest the very term which the Seventy had used long before in this chapter of Leviticus to denote this formal consecration, and represents the consecration of the Son as the antitype of the consecration of Aaron by the law: "the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore."

An exception, indeed, must be made, as regards our Lord, in the case of the sin offering; of whom it is said, Hebrews 7:27 that He "needeth not, like those high priests, to offer up sacrifices, first for His own sins." But as regards the other two sacrifices, we can see that in their distinctive symbolical import they each bring before us essential elements in the consecration of our Lord Jesus Christ as High Priest. In the burnt offering, we see Him consecrating Himself by the complete self-surrender of Himself to the Father. In the offering of consecrations, we see Him in the meal offering of unleavened bread, offering in like manner His most holy works unto the Father; and in the sacrifice of the peace offering, wherein Aaron ate of the food of God's house in His presence, we see Jesus in like manner as qualified for His high priestly work by His admission into terms of the most intimate fellowship with the Father, and sustained for His work by the strength given from Him, according to His own word, "The living Father hath sent Me, and I live because of the Father." In the formal "filling of the hands" of Aaron with the sacrificial material, in token of his endowment with the right to offer sacrifices for sin for the sake of sinful men, we are reminded how our Lord refers to the fact that He had received in like manner authority from the Father to lay down His life for His sheep, emphatically adding the words, John 10:18 "This commandment have I received of My Father."

So also was the meaning of the collateral ceremonies fully realised in Him. If Aaron was anointed with the blood on ear, hand, and foot, by way of signifying that the members of his body should be wholly devoted unto God in priestly service, even so we are reminded, Hebrews 10:5; Hebrews 10:7 that "when He cometh into the world He saith Sacrifice and offering thou wouldest not, but a body didst thou prepare for Me; Lo, I am come to do Thy will, O God."

And so, as Aaron was at the end of the sacrifice sprinkled with blood and oil, in token that God had now, through the blood and the oil, entered into a covenant of priesthood with him, so we find repeated reference to the fact of such a solemn covenant and compact between God and the High Priest of our profession summed up in the words of prophecy, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek."

So did this whole consecration ceremony, with the exception only of such parts of it as had reference to the sin of Aaron, point forward to the future investiture of the Son of God with the high priestly office, by God the Father, that He might act therein for our salvation in all matters between us and God. How can any who have eyes to see all this, as opened out for us in the New Testament, fail with fullest joy and thankfulness to accept Christ, the Son of God, now passed into the Holiest, as the High Priest of our profession? How naturally to all such come the words of exhortation with which is concluded the great argument upon Christ's high priesthood in the Epistle to the Hebrews: Hebrews 10:19 "Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus; and having a great priest over the house of God; let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised."

But not only was Aaron thus consecrated to be high priest of the tabernacle, but his sons also, to be priests under him in the same service. In this also the type holds good. For when in Hebrews 2:1 Christ is brought before us as "the High Priest of our confession," He is represented as saying (Hebrews 2:13), "Behold, I and the children which God hath given me!" As Aaron had his sons appointed to perform priestly functions under him in the earthly tabernacle, so also his great Antitype has "sons," called to priestly office under Him in the heavenly tabernacle. Accordingly we find that in the New Testament, not any caste or class in the Christian Church, but all believers, are represented as "a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ". 1 Peter 2:5 To the testimony of Peter corresponds that of John in the Apocalypse, where in like manner believers are declared to be priests unto God, and represented as also acting as priests of God and of Christ in the age which is to come after "the first resurrection" Revelation 20:6 Hence it is plain that according to the New Testament we shall rightly regard the consecration of the sons of Aaron as no less typical than that of Aaron himself. It is typical of the consecration of all believers to priesthood under Christ. It thus sets forth in symbol the fact and the manner of our own consecration to ministrations between lost men and God, in the age which now is and that which is to come, in things pertaining to sin and salvation, according to the measure to each one of the gift of Christ.

As the consecration of Aaron's sons began with the washing with pure water, so ours with "the washing of regeneration and the renewing of the Holy Ghost". Titus 3:5 As Aaron's sons, thus washed, were then invested in white linen, clean and pure, so for the believer must the word be fulfilled: Isaiah 61:10 "He hath covered me with the robe of righteousness, as a bridegroom decketh himself" (marg. "decketh as a priest"). That is, the reality of our appointment of God unto this high dignity must be visibly attested unto men by the righteousness of our lives. But whereas the sons of Aaron were not clothed until first Aaron himself had been clothed and anointed, it is signified that the robing and anointing of Christ's people follows and depends upon the previous robing and anointing of their Head. Again, as Aaron's sons were also anointed with the same holy oil as was Aaron, only in lesser measure, so are believers consecrated to the priestly office, like their Lord, by the anointing with the Holy Ghost. The anointing of Pentecost follows and corresponds to the anointing of the High Priest at the Jordan with one and the same Spirit. This is an other necessary consecration mark, on which the New Testament Scriptures constantly insist. As Jesus was "anointed with the Holy Ghost and (thereby) with power," so He Himself said to His disciples, Acts 1:8 "Ye shall receive power, when the Holy Ghost is come upon you"; which promise being fulfilled, Paul could say, 2 Corinthians 1:21 "He that anointed us is God"; and John, 1 John 2:20 to all believers, "Ye have an anointing from the Holy One." And the sacrificial symbols are also all fulfilled in the case of the Lord's priestly people. For them, no less essential to their consecration than the washing of the Holy Ghost, is the removal of guilt by the great Sin offering of Calvary; which same offering, and true Lamb of God, has also become their burnt offering, their meal offering, and their sacrifice of consecrations, as it is written, Hebrews 10:10 that, by the will of God, "we have been sanctified through the offering of the body of Jesus Christ once for all"; and that He also is become "our peace," in that He has expiated our sins, and also given Himself to us as our spiritual food; that so we may derive daily strength for the daily service of the priest's office, by feeding on the Lamb of God, the true food of the altar, given by God for our support. Also, as the sons of Aaron, like Aaron himself, were anointed with the blood of the peace offering of consecration, on the ear, the hand, and the foot, so has the blood of the Lamb, in that it has brought us into peace with God, set apart every true believer unto full surrender of all the members of his body unto Him; ears, that they may be quick to hear God's word; hands, that they may be quick to do it; feet, that they may only run in the way of His commandments. And finally, whereas the solemn covenant of priesthood into which Aaron and his sons had entered with God, was sealed and ratified by the sprinkling with the oil and the blood, so by the unction of the Holy Spirit given to believers, and the cleansing of the conscience by the blood, is it witnessed and certified that they are a people called out to enter into covenant of priestly service with the God of all the earth and the heavens.

What searching questions as to personal experience all this raises! What solemn thoughts throng into the mind of every thoughtful reader! All this essential, if we are to be indeed members of that royal priesthood, who shall reign as priests of God and of Christ? Have we then the marks, all of them? Let us not shrink from the questions, but probe with them the innermost depths of our hearts. Have we had the washing of regeneration? If we think that we have had this, then let us also remember that after the washing came the investiture in white linen. Let us ask, Have we then put on these white garments of righteousness? All that were washed, were also clad in white; these were their official robes, without which they could not act as priests unto God. And there was also an anointing. Have we, in like manner, received the anointing with the Holy Ghost, endowing us with power and wisdom for service? Then, the sin offering, the burnt offering, the peace offering of consecration, -has the Lamb of God been used by us in all these various ways, as our expiation, our consecration, our peace, and our life? And has the blood which consecrates also been applied to ear, hand, and foot? Are we consecrated in all the members of our bodies?

What questions these are! Truly, it is no light thing to be a Christian; to be called and consecrated to be, with and under the great High Priest, Jesus Christ, a "priest unto God" in this life and in that of "the first resurrection"; to deal between God and men in matters of salvation. Have we well understood what is our "high calling," and what the conditions on which alone we may exercise our ministry? To this may God give us grace, for Jesus' sake. Amen.