"Who Is Sufficient for These Things?"

ONE of the chapters of the Bible that we have per­haps overlooked or read with­out a great deal of interest is the twenty-eighth chapter of Exodus. Recently I have been impressed by the lessons that this chapter contains for min­isters of the gospel. It speaks of the choos­ing of Aaron and his sons for the priest­hood, of the priestly garments, of the Urim and the Thummim, and of the golden plate upon the high priest's miter. The whole chapter contains important lessons for our ministers today.

Choosing the Priests

We read in Exodus 28:1, "And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons."

Why did God call men to the priesthood? We have the answer in Hebrews 5:1 to 4: "For every high priest taken from among men is ordained for men in things pertain­ing to God, that he may offer both gifts and sacrifices for sins: who can have com­passion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man taketh this honour unto himself, but he that is called of God, as was Aaron."

We see here that his principal responsi­bility was to act as a mediator, as a link between the holy and the profane, between God and man. In his official position the high priest was not a mere man but an in-stitution, a symbol, an incarnation of the people, and the spiritual representative of all Israel. But why? He was to make recon­ciliation for the sins of the people (Heb. 2:17) and to be a mediator ministering for their sins. He was as though every Is­raelite was encompassed within his own being. Because of this his own attitudes affected the whole congregation; when he sinned the people sinned. Thus the entire nation participated in the consequences of his sin; his official acts were considered as though they were acts of the people. The opposite also was true, bringing blessings from Heaven upon the whole nation.

In like manner the minister of the gospel today is the high priest. "God has a church, and she has a divinely appointed ministry. . . . Men appointed of God have been chosen to watch with jealous care, with vigilant perseverance."—Testimonies to Ministers, pp. 52, 53.

What God expected of Aaron and his sons He expects of us today. I trust that we all may feel the weight of the souls under our care, and that we realize that we are truly separated to minister and to intercede as representatives of the people. Our con­cern should be like that of Bera, king of Sodom, in the war of the four kings against five, when he said to Abraham, "Give me the persons, and take the goods to thyself" (Gen. 14:21).

In his priestly functions the minister of God is not merely a man; he is really an institution, an ambassador. "Christ's minis­ters upon the earth . . . are appointed to act in His stead."—The Acts of the Apos­tles, p. 122. This is also what the church expects of us.

In a ministerial council held in the South Brazil Union Elder Enoch Oliveira, ministerial association secretary of the South American Division, asked two of our laymen who were well thought of in the church to tell those assembled together what the church expects of pastors. Brother Warner Roloff, elder of the Cen­tral church in Sao Paulo, after counseling with four members of the church, listed forty qualities that he and his church de­sired their minister to possess. He said that the minister should be punctual, cour­teous, loving, studious, pleasant, impartial, et cetera, and ended his list by saying, "He should reveal a deep passion for souls." This passion for souls should certainly be a characteristic of a minister of the gospel. It should be his greatest concern.

The other layman, Brother Becker, elder of the Blumenau, Santa Catarina, church, spoke on what he expected in his pastor, and said as follows: "I, as a member and an elder of the church, feel greatly the respon­sibility that rests on me in the salvation of lost souls, and I think that your responsi­bility as pastor is even greater than mine, not because you receive a small compensa­tion for your work but because the church is your responsibility. Are you truly shep­herding your flock? Are you an example for them? Or is a lion within devouring your flock?

"Our field at the present time is in great need of ministers. We have called numer­ous workers, but these calls have gone un­answered. Why? Why does a Christian worker turn down a call? Is it because he doesn't want to go to a more humble field or a small city? Should he not follow the example of Isaiah 6:8? I have noticed this spirit more since I have been a member of the mission committee and have seen re­peated calls for workers go unheeded. It is sometimes evident that some workers pre­fer to remain in more comfortable sur­roundings. But Isaiah did not reason in that fashion. He presented himself to God for service.

"The gospel minister should not consider so much his material conveniences or choose the best place to labor, but he should go where God calls him. The work is God's, and God will care for His work­ers. Isaiah asked not if he were being called to an easy or a hard field. The true pastor will sense the need to work for souls in need wherever they may be. These were the feelings of Paul as he went about his work of ministry. It is the love of Christ that should motivate us in our search for souls."

In the Manual for Ministers, page 14, we find this marvelous passage: "A beautiful and yet impressive designation of the rep­resentative of Christ is used by the great apostle in his letter to Timothy. There he uses the expression 'man of God.' In all his relationships he will be a man, a true man, a godly man. He will be like John the Bap­tist, 'a man sent from God.' He will speak for God and will be so yielded to the divine influence that God will speak through him to human hearts."

The Priestly Garments

The second verse of Exodus 28 says, "And thou shalt make holy garments for Aaron thy brother for glory and for beauty." What garments were these? For the priests there were four pieces: a tunic of white linen, linen breeches, an embroidered sash, and a headdress called a bonnet or linen turban. There were four additional pieces for the high priest—a robe with the bells and pomegranates, the ephod with two large stones, the breastplate with twelve stones and the Urim and the Thummim, and the golden plate upon the miter.

Each separate garment had symbolic sig­nificance, but together they represented the character of God; and this He wishes to see exemplified in the lives and hearts of His children (Rev. 19:8). The garments of the priests represented utility and inner purity, and those of the high priest, glory and honor. Why glory and honor? Because the high priest, being a minister of the Most High, performed the most important act between God and His people—inter­cession or mediation. All heaven was con­tinually interested in this intercession be­cause upon it hung in balance the happi­ness of each Israelite. To be such a medi­ator was a glory and an honor.

To the high priest these garments served as a constant reminder of his holy calling as a steward of the mysteries of God. Of him the Lord expected a life entirely con­secrated to His ministry. Could a greater honor or glory be given to a human be­ing than to be a mediator between God and man? But why the finery and ornamen­tation of the garments? Because both the high priest and the congregation needed to be made aware of the beauty and holi­ness of God and the purity of their wor­ship before the Creator (Ps. 29:2). The attractive garments of the priesthood were in themselves impressive and solemn. Pic­ture in your mind garments shining and pure, the sixteen precious stones glittering in the sun, and the bells tinkling as the high priest moves about in his worship of God. The people are thus led to sense the beauty of holiness and the divine embel­lishment that comes to the life devoted to the service of God.

Today we are the high priests. "Every­thing connected with the apparel and de­portment of the priests was to be such as to impress the beholder with a sense of the holiness of God, the sacredness of His wor­ship, and the purity required of those who came into His presence."—Gospel Work­ers, p. 173. "The minister must remember that favorable or unfavorable impressions are made upon his hearers by his deport­ment in the pulpit, his attitude, his man­ner of speaking, his dress. He should culti­vate courtesy and refinement of manner, and should carry himself with a quiet dig­nity becoming to his high calling. Solem­nity and a certain godly authority mingled with meekness, should characterize his de­meanor."—Ibid., p. 172.

The High Priest's Responsibility

There is something further in this twenty-eighth chapter that has greatly im­pressed me, and perhaps it is the most touching symbolism of all the holy apparel of the high priest. (Read verses 12, 29, 30, 34, 38.)

Upon his shoulders the high priest bore two stones of memorial upon which were engraved the names of the children of Is­rael, symbolizing that he, in addition to being responsible before God for the peo­ple, was bearing the load of their sins.

Over his heart he carried the breastplate with twelve stones, and on each one was engraved one of the names of the twelve tribes, symbolizing the love and affection that should be felt for the people. It was to be a constant reminder of his position and responsibility in the midst of Israel. Also prominent upon the breastplate were the two stones known as the Urim and Thummim—the former represented divine ap­proval and the latter the displeasure of God. The word Urim means "light" and the word Thummim means "perfection."

Upon the head, or more correctly upon the forehead, as part of the miter, the high priest wore the plate of pure gold upon which was written "Holiness to the Lord." It was the most important of all the priestly apparel. The inscription was to give to the people the most elevated concept of reli­gious worship, and to point out its supreme object. It was to show also to the high priest that his ministry should not be a mere form, but required that both he and the people enter into a complete consecration. To make religious worship a form is to bring iniquity into the worship of a holy God. God desires that we who are His high priests today learn the same lesson. The gospel ministry should not be considered by us as mere formalism. It is much more than that. It is complete dedication, with­out reserve, in behalf of those who are placed under our care. This is the most im­portant lesson for our ministers to learn. Those who fail to direct their ministry and lives after this fashion are faced with the most severe condemnation of God.

It is thus that Peter counsels us in his first letter, chapter 5, verses 2 and 3: "Feed the flock of God which is among you, tak­ing the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock." What a tremendous responsibility to act as mediators between God and man! We must carry the people in our arms! Bear them upon our hearts! Reveal to them a sanctified life! In other words, the minister of Christ must forget himself and think more of his flock. He must not shun his responsibilities and heavy burdens, but must ever seek the welfare and happiness of God's people, understanding always that each one is of great importance in His eyes.

The inscription "Holiness to the Lord," which was always upon the forehead of the high priest as he officiated, is to serve as a constant reminder of the solemn responsi­bility resting upon us as the representatives of God's people.

The following experience is given in Gospel Workers, pages 33 and 34:

"A. minister, after preaching a Bible dis­course which brought deep conviction to one of his hearers, was accosted with the question, 'Do you really believe what you have preached?'

" 'Certainly,' he answered.

" 'But is it really so?' asked the anxious questioner.

" 'Certainly,' said the minister, as he reached for his Bible.

"Then the man broke out, 'O, if this is the truth, what shall we do?'

" 'What shall we do?' thought the min­ister—'we'? What could the man mean? But the question forced its way to his soul.

He went away to plead with God to tell him what to do. And as he prayed, there came to him with overwhelming force the thought that he had the solemn realities of eternity to present to a dying world. For three weeks his place in the desk was vacant. He was seeking an answer to the question, 'What shall we do?'

"The minister returned to his charge with an unction from the Holy One. He realized that his past preaching had made little impression on his hearers. Now he felt upon him the terrible weight of souls. As he came to his desk, he was not alone. There was a great work to be done, but he knew that God would not fail him. Before his hearers he exalted the Saviour and His matchless love. There was a revelation of the Son of God, and a revival began that spread through the churches of the sur­rounding districts."

This is our pre-eminent need and re­sponsibility. "And who is sufficient for these things?" (2 Cor. 2:16). "Not that we are sufficient of ourselves. . . , but our suf­ficiency is of God" (2 Cor. 3:5).