The virgin birth is not a new concept that arose in the New Testament; it was clearly foretold in the Old Testament. One of the most direct prophecies is found in Isaiah 7:14: “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.” The Hebrew word used here, almah, specifically refers to a young woman of marriageable age, often understood as a virgin in the context of ancient Hebrew culture. The use of “sign” indicates a miraculous event, something beyond natural human experience.
The prophetic nature of the virgin birth is also seen in the broader messianic prophecies that describe the unique and divine nature of the coming Messiah. For example, Micah 5:2 points out the birthplace of the Messiah in Bethlehem and describes Him as eternal: “But you, Bethlehem Ephrathah… out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.” This eternal nature necessitates a miraculous entry into the world, fulfilled in the virgin birth.
The New Testament Fulfillment: Mary’s Virginity Confirmed
The New Testament confirms Mary’s virginity in the accounts of Jesus’ birth. Matthew 1:18-25 details this miraculous conception: “Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit.” This statement makes it unequivocally clear that Mary was a virgin at the time of Jesus’ conception. The angel’s assurance to Joseph in a dream reinforces this truth: “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit” (Matthew 1:20).
Luke’s Gospel adds further confirmation. When the angel Gabriel appears to Mary and announces that she will conceive and bear a son, Mary responds, “How can this be, since I do not know a man?” (Luke 1:34). Gabriel’s response emphasizes the divine nature of the conception: “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God” (Luke 1:35).
Mary’s Role: A Faithful Servant, Not the “Mother of God”
While Mary was chosen by God for an extraordinary purpose, she was a godly, humble servant (not a divine figure). Luke 1:38 shows her faithful response: “Behold the maidservant of the Lord! Let it be to me according to your word.” This verse highlights her humility and willingness to serve God’s plan. Mary was not sinless, as Catholic doctrine of the Immaculate Conception suggests, nor did she remain a virgin perpetually. The Bible records that Mary had other children after Jesus’ birth. Matthew 13:55-56 states, “Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us?” This passage clearly indicates that Mary and Joseph had a normal marital relationship after Jesus’ birth.
The Catholic notion of Mary as the “Mother of God” elevates her status beyond what Scripture affirms. While she was the mother of Jesus in His human form, she is not the mother of God in the sense of divine origin. God is eternal, without beginning or end (Psalm 90:2), and Mary, though chosen for an incredible purpose, remains a creation and servant of the Creator.
Debunking the Mythological Copycat Theories
Critics often claim that the virgin birth narrative is a copy of various mythological accounts from ancient religions. However, these claims do not hold up under scrutiny. Many of the supposed parallels are either misrepresented or misunderstood. For example, stories from Greek mythology, such as Zeus impregnating mortal women, bear no resemblance to the instance of Jesus; they may more of a testament to the sin of the fallen angels spoken of in Genesis 6. Those accounts often involve immoral acts or interactions that cannot be compared to the holy and miraculous conception of Jesus by the Holy Spirit as described in the Gospels.
Furthermore, prophecies like Isaiah 7:14 were recorded hundreds of years before any mythological parallels that skeptics cite. These parallels often emerged after the Old Testament prophecies were already established; suggesting that any similarities point to pagan myths attempting to mimic the divine narrative laid out in Scripture, not the other way around.
The Importance of the Virgin Birth
The virgin birth is not just a theological curiosity, but a necessity for Jesus’ divine nature and sinlessness. Because Jesus was conceived by the Holy Spirit, He did not inherit the sin nature passed down through Adam (Romans 5:12). His birth was a divine act that allowed Him to be both fully God and fully man. Hebrews 2:17-18 affirms this: “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.”
My Final Thoughts
The virgin birth is an essential element of God’s redemptive plan. It was prophesied in the Old Testament, fulfilled in the New Testament, and is essential for understanding the unique nature of Jesus Christ as both God and man. Mary’s role was significant but not divine; she was a faithful servant chosen to carry out God’s plan. The myths that claim to parallel this miraculous event fall apart under biblical scrutiny, as they are either later imitations or fundamentally different in nature.
Ultimately, the virgin birth showcases God’s power, His faithfulness to His promises, and His love for humanity. Jesus’ birth was the perfect intersection of divine intervention and human history, establishing Him as the sinless Savior who would redeem mankind. This miraculous event affirms the truth that we worship a God who fulfills His word and accomplishes His plans in ways that transcend human understanding.
The deity of Jesus Christ is central to the Christian faith, affirmed not just in the New Testament but throughout the entire Bible. Understanding Jesus as fully God and fully man is crucial for grasping His eternal nature, His mission, and His profound love for humanity. This post will explore how Scripture reveals Jesus as the eternal Creator, why He became a man, and how His incarnation is the ultimate expression of divine humility and glory.
Jesus in the Old Testament: The Eternal Creator
From the beginning, Jesus’ presence is evident. He was not a created being, but rather the Creator Himself. John 1:1-3 declares, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made.” This passage establishes that Jesus, the Word, was not only with God but was God, co-eternal with the Father.
In Genesis 1:26, God says, “Let Us make man in Our image, according to Our likeness.” The plural “Us” reflects the presence of the Trinity in the act of creation. Jesus is also seen in prophetic glimpses throughout the Old Testament. For example, Isaiah 9:6 prophesies, “For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” This clearly attributes divinity to the coming Messiah, affirming that He is indeed the Mighty God.
Micah 5:2 underscores the eternal nature of Jesus, saying, “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.” Jesus’ birth in Bethlehem was not the beginning of His existence; He is from everlasting.
The Incarnation: Fully God and Fully Man
The incarnation of Christ, God becoming flesh, is one of the greatest miracles in history. John 1:14 states, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” Jesus, while stepping into the realm of humanity, did not relinquish His deity. Philippians 2:6-8 explains, “who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”
Though He was fully man, Jesus never ceased being fully God. He exhibited divine knowledge, such as when He knew the thoughts of the Pharisees (Matthew 9:4), and revealed intimate details about the Samaritan woman’s life (John 4:17-19). His mastery over nature was evident when He calmed the storm (Mark 4:39), and His authority over life and death was displayed when He raised Lazarus from the dead (John 11:43-44).
Why Did Jesus Become a Man?
The purpose of the incarnation was multifaceted. First, Jesus came to reveal the Father and embody God’s love (John 14:9). He also came to identify with humanity’s suffering and weaknesses. Hebrews 4:15 affirms, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” Jesus experienced hunger, exhaustion, grief, and temptation, yet He remained sinless. This perfection was necessary for Him to be the spotless Lamb, the final and sufficient sacrifice for sin (1 Peter 1:19).
Jesus became a man to do what humanity could not: overcome sin and death. Romans 5:19 explains, “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.” His sinless life, culminating in His sacrificial death, provided atonement for our sins. Only by the shedding of His pure, sinless blood could humanity be redeemed (Hebrews 9:22).
The Meekness of Christ: Power in Humility
One of the most profound aspects of Jesus’ incarnation was His display of meekness. Though He was God, with the power to command legions of angels (Matthew 26:53), He chose the path of suffering and humility. He washed the feet of His disciples (John 13:5) and submitted to the scorn and mockery of those He came to save. Isaiah 53:3 says, “He is despised and rejected by men, a Man of sorrows and acquainted with grief.” Yet, in His suffering, He demons/”>demonstrated perfect obedience and love.
This meekness was not weakness; it was power under perfect control. Jesus, who could have spoken one word to end His tormentors, chose instead to endure the cross for the joy set before Him (the redemption of mankind) (Hebrews 12:2). His restraint was the ultimate expression of love and obedience to the Father, earning Him the name above all names (Philippians 2:9).
The Unfathomable Nature of God
The deity and humanity of Jesus confront us with the limits of human understanding. We cannot fully fathom a being who has no beginning or end, who is all-knowing and all-powerful, and who is present everywhere at once. The mystery of the Trinity (three persons in one essence) further deepens this wonder. But while we may not comprehend it fully, we believe it because it is what Scripture teaches.
Jesus’ life and works provide undeniable evidence of His deity. From His miraculous birth to His resurrection, everything about Him testifies that He is God. John 20:28 recounts Thomas’ declaration, “My Lord and my God!” Jesus did not rebuke him, affirming that worship and acknowledgment were right.
My Final Thoughts
In Jesus, we see the perfect union of divinity and humanity. He is the eternal Word, the Creator of all things, who chose to become flesh to save us. His life was marked by perfect obedience, compassion, and strength under submission. He sympathizes with our struggles and provided the only means for our salvation through His sinless sacrifice. Jesus did not lay aside His deity when He took on human flesh; He displayed it in love, meekness, and ultimate sacrifice.
Though we may not be able to comprehend every aspect of His nature, we hold fast to the truth of His deity and His glory, for “great is the mystery of godliness: God was manifested in the flesh” (1 Timothy 3:16). It is in this belief that we find hope, redemption, and the assurance that He is worthy of all honor and praise.
The concept of the Trinity is one of the most profound and mysterious doctrines in Christianity. While it can be challenging to fully grasp with our finite minds, the Bible consistently presents God as one being existing in three distinct persons: the Father, the Son, and the Holy Spirit. This triune nature of God is revealed from Genesis to Revelation, and understanding it is essential for knowing the true nature of God.
The Plurality in Unity: Genesis and Beyond
From the very first chapter of the Bible, we see a hint of God’s triune nature. Genesis 1:26 records God saying, “Let Us make man in Our image, according to Our likeness.” The use of “Us” and “Our” signifies a plurality within the singular God. The Hebrew word for God, Elohim, is plural, yet it is used with singular verbs, emphasizing that God is one in essence yet more than one in person.
This concept is echoed throughout Scripture. Deuteronomy 6:4 proclaims, “Hear, O Israel: The Lord our God, the Lord is one!” While affirming the oneness of God, the term Elohim remains plural, maintaining the mystery.
The Godhead: Understanding the Term
The term “Godhead” refers to the divine nature or essence of God as described in the Bible. In 1 John 5:7, we read, “For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one.” This verse underscores the coexistence and unity of the three persons within the Godhead. The Godhead, therefore, represents the full and complete nature of God, showing that the Father, Son (Word), and Holy Spirit are distinct in personhood but unified in essence.
The Work of the Three Persons of the Trinity
Each person of the Trinity has unique attributes and roles that demons/”>demonstrate their divine nature while working in perfect unity.
1. The Father: The Father is often viewed as the source or origin within the Godhead. He is the Creator (Genesis 1:1), the sustainer of all life (Acts 17:28), and the architect of salvation’s plan (Ephesians 1:3-5). His attributes include omnipotence, omniscience, and omnipresence.
2. The Son (Jesus Christ): Jesus is fully God and fully man, the eternal Word who became flesh (John 1:1, 14). He is the image of the invisible God (Colossians 1:15) and said, “I and My Father are one” (John 10:30). His role includes creation (John 1:3), redemption through His sacrificial death and resurrection (Romans 5:8), and intercession as our High Priest (Hebrews 7:25).
3. The Holy Spirit: The Holy Spirit is the presence of God working within the world and believers (John 14:16-17). He convicts the world of sin (John 16:8), regenerates the believer (Titus 3:5), and empowers the Church (Acts 1:8). The Spirit’s omnipresence is seen in Psalm 139:7-10, where David acknowledges, “Where can I go from Your Spirit? Or where can I flee from Your presence?”
Jesus Abiding in the Father
Jesus’ relationship with the Father is one of perfect unity and mutual indwelling. In John 14:10-11, Jesus says, “Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.” This profound statement emphasizes that while Jesus is distinct from the Father, He is inseparably united with Him. This is echoed in John 17:21, where Jesus prays, “that they all may be one, as You, Father, are in Me, and I in You.”
The Errors of Analogies: Why They Fail
In attempting to explain the Trinity, people often use analogies like an egg (shell, white, yolk) or water (ice, liquid, vapor). However, these examples fall short and can lead to misunderstandings. The egg analogy implies that the parts are separate, not fully God, leading to partialism. The water analogy suggests modalism: the idea that God appears in different modes rather than existing as three distinct persons simultaneously.
Modalism, in particular, denies the simultaneous existence of the Father, Son, and Holy Spirit as co-equal persons. This is contradicted by biblical accounts like Jesus’ baptism (Matthew 3:16-17), where all three persons are present: the Son being baptized, the Spirit descending as a dove, and the Father’s voice declaring, “This is My beloved Son, in whom I am well pleased.”
Why We Believe: Faith in God’s Revelation
Ultimately, the mystery of the Trinity surpasses human understanding. We struggle to comprehend a being without beginning or end, who is all-knowing, omnipresent, and all-powerful. The Trinity challenges our limited minds because it exists beyond the confines of creation and human analogy. Yet, this is precisely why we believe in the Trinity: because it is revealed in Scripture, not constructed by human reason. As finite beings, we humbly acknowledge that the infinite God’s nature is beyond full comprehension.
Jesus proved His divinity through His teachings, miracles, and most importantly, His resurrection (John 2:19-21). He accepted worship (Matthew 14:33) and declared, “Before Abraham was, I AM” (John 8:58), aligning Himself with the name God used in Exodus 3:14.
My Final Thoughts
The Trinity is a glorious mystery revealed throughout Scripture. While we may never fully grasp the essence of one God in three persons, we trust in His Word, which declares, “Great is the mystery of godliness” (1 Timothy 3:16). The Father, Son, and Holy Spirit, co-equal and co-eternal, work in perfect harmony to accomplish God’s divine will. We believe in the Trinity not because it is easy to understand, but because the Bible teaches it. And in this, we find the assurance that the God who is beyond all comprehension is the same God who loves us, redeems us, and calls us into fellowship with Him.
Throughout the pages of Scripture, a theme emerges that runs counter to human expectation: God’s preference for the younger over the older. While human tradition often places the firstborn son as the natural heir, God’s divine order frequently flips this custom on its head. This pattern is rich in symbolism and foreshadows the redemptive work of Jesus Christ, the “firstborn among many brethren” (Romans 8:29). Let’s explore this theme as it unfolds in the stories of Joseph, Jacob and Esau, David, and even in Jesus’ teachings, culminating in His position as the rightful heir with whom we are called to share in His inheritance.
Jacob and Esau: A Battle for Blessing
The account of Jacob and Esau (Genesis 25:23) provides one of the clearest examples of the principle, “the older shall serve the younger.” God declares before their birth: “Two nations are in your womb, two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger.” Despite Esau being the firstborn and entitled to both the birthright and the blessing, it is Jacob, the younger, who receives it through both divine intention and human scheming (Genesis 27). This reversal emphasizes God’s pattern of choosing the unexpected to fulfill His purposes (Romans 9:12-13).
Joseph: The Favored Son
In the account of Joseph, we see a similar theme. Though he was not the youngest, Joseph was far from being the firstborn; he was the eleventh son of Jacob. Yet, he was chosen by God to rise to prominence and lead not just his brothers, but an entire nation (Genesis 37; 41). The dreams given to Joseph in his youth, which provoked jealousy in his brothers, revealed that they would bow down to him—a foretelling of God’s design that disrupted human customs. His life echoes the theme that divine favor and destiny do not align with human hierarchy but with God’s will (Genesis 50:20).
David: The Unexpected King
David’s anointing as king is another powerful example. When Samuel was sent to anoint one of Jesse’s sons, he initially looked at Eliab, the eldest, believing him to be God’s chosen (1 Samuel 16:6). Yet, God’s response was clear: “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7). David, the youngest, was chosen instead. This demons/”>demonstrates that God’s choice often defies human expectations and underscores His ability to exalt the humble (1 Samuel 2:7-8).
The Prodigal Son: The Unexpected Heir
The parable of the prodigal son (Luke 15:11-32) introduces yet another layer to this theme. Though not directly related to inheritance order, the younger son’s reclamation of his father’s love and grace after squandering his portion ties into the idea that God’s economy of grace often favors those least expected. The older brother’s resentment echoes human frustration at God’s generous and upside-down kingdom, where the last becomes first (Matthew 20:16).
Jesus: The Firstborn Among Many Brethren
Paul’s declaration that Jesus is the “firstborn among many brethren” (Romans 8:29) does not imply that Jesus was the first Christian, as some might misconstrue. Rather, it signifies His preeminence, His status as the One deserving all inheritance. Colossians 1:15 states: “He is the image of the invisible God, the firstborn over all creation.” This means that Christ holds the rights and privileges of the firstborn; He is the heir to all things (Hebrews 1:2). Yet, in His grace, He invites us to become “joint heirs with Christ” (Romans 8:17), sharing in the inheritance that He alone deserves.
The Kingdom Principle: The Last Shall Be First
Jesus’ teachings often flipped societal norms, declaring, “So the last will be first, and the first last” (Matthew 20:16). This profound statement aligns with the pattern we see throughout Scripture. The kingdom of God operates not by the standards of human merit or tradition, but by divine grace and choice. This truth is woven into the very fabric of salvation: “But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Corinthians 1:27).
Insights into God’s Redemptive Plan
The pattern of the younger being chosen over the older foreshadows God’s grace-filled salvation plan. Jesus, the rightful firstborn, who humbled Himself and took on human flesh (Philippians 2:5-8), embodies this reversal. Though deserving of all glory and inheritance, He shared His victory with those who would follow Him. “For you are all sons of God through faith in Christ Jesus… And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26, 29).
This pattern is not just a detail in individual Bible passages; it reflects the heart of the gospel. God’s ways transcend human traditions and expectations, lifting the humble and setting the unexpected in places of honor. In the Biblical narrative, we who were far off, undeserving of any inheritance, have been brought near and adopted into the family of God (Ephesians 2:13; 1:5).
My Final Thoughts
The accounts of Jacob, Joseph, David, and the prodigal son illustrate that God’s design often places the younger in a place of prominence, showing His grace for those who are humble. Jesus, as the “firstborn among many brethren,” embodies this principle, deserving the full inheritance yet sharing it with us. The teaching that the last shall be first in God’s kingdom reminds us that divine favor is not bound by human standards. We are invited to rejoice in the incredible truth that we are co-heirs with Christ, called to share in the inheritance that He rightfully deserves. In God’s economy, the pattern is clear: grace over merit, and God’s choice over man’s.
The high priest in the Old Testament held a significant role in the religious life of Israel, acting as a mediator between God and His people. This role, with its intricate responsibilities, ceremonies, and symbols, foreshadowed the coming of Jesus Christ, our ultimate High Priest. In this comprehensive post, we will explore the duties and garments of the high priest, the sacrificial atonement process, the significance of the Holy of Holies, the tools used in the tabernacle, and how these elements pointed to Jesus Christ as the fulfillment of this sacred office.
The Role of the High Priest
The high priest was the highest-ranking spiritual leader among the Israelites, responsible for offering sacrifices for the atonement of sins and maintaining the sanctity of worship in the tabernacle (and later the temple). His primary role was to represent the people before God, especially on the Day of Atonement (Yom Kippur). This annual event was when the high priest would enter the Holy of Holies, the innermost and most sacred part of the tabernacle, to make atonement for the sins of the nation.
Leviticus 16 provides a detailed account of the Day of Atonement: “Then Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man” (Leviticus 16:21). This ceremony involved the use of two goats: one as a sin offering and the other as the “scapegoat”, symbolizing the removal of sin from the people.
The Sacrificial Atonement Process
Sacrificial atonement was central to the high priest’s duties. Sin offerings required the shedding of blood as a means to cover the sins of the people, aligning with Leviticus 17:11: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.”
Throughout the year, the high priest conducted various sacrifices, but only on the Day of Atonement did he enter the Holy of Holies. The process involved several steps:
- Cleansing Ceremony: Before entering the Holy of Holies, the high priest underwent a stringent cleansing ritual, bathing himself and donning special garments. This act symbolized purity and readiness to enter God’s holy presence.
- Sacrificial Offerings: The high priest sacrificed a bull for his own sins and the sins of his household. Then he took two goats: one to be sacrificed for the sins of the people and the other to be released as the scapegoat.
- Entering the Holy of Holies: The high priest would enter with the blood of the sacrificed animal, sprinkling it on the mercy seat (the lid of the Ark of the Covenant), signifying that the sins of Israel were covered for another year.
The Holy of Holies and the High Priest’s Access
The Holy of Holies was the most sacred area in the tabernacle, separated by a thick veil. Only the high priest could enter, and only once a year on the Day of Atonement (Hebrews 9:7). This restricted access symbolized the separation between God and humanity due to sin. The veil served as a reminder that the way to God’s presence was not yet open to everyone.
The High Priest’s Garments
The garments of the high priest were rich with symbolism, described in detail in Exodus 28. They were designed for “glory and for beauty” (Exodus 28:2) and included:
- The Ephod: The ephod was an intricately woven, sleeveless vest worn over a blue robe. It had two onyx stones on the shoulders, engraved with the names of the twelve tribes of Israel (Exodus 28:9-12). This symbolized the high priest bearing the people before God.
- The Breastplate of Judgment: Attached to the ephod, this square piece held twelve stones representing the twelve tribes. Each stone was set in gold, and the breastplate contained the Urim and Thummim, tools used for discerning God’s will (Exodus 28:15-30).
- The Robe: The robe of the ephod was blue, with pomegranates and golden bells sewn around the hem (Exodus 28:31-35). The bells served a practical purpose, allowing those outside to hear the high priest as he moved within the Holy of Holies.
- The Turban and Golden Plate: The high priest wore a white turban with a gold plate inscribed with “Holiness to the Lord” (Exodus 28:36-38), signifying his consecration to God.
- The Linen Tunic and Sash: Underneath these items, he wore a fine linen tunic and sash, completing the set.
The Tools and Furnishings of the Tabernacle
The tabernacle contained sacred tools and furnishings that played vital roles in worship and sacrifices:
- The Altar of Incense: Placed before the veil, this altar represented the prayers of the people rising to God (Exodus 30:1-10). The high priest burned incense on it daily.
- The Bronze Laver: Used for ceremonial washing, it ensured the priests’ hands and feet were clean before they entered the holy place or approached the altar (Exodus 30:17-21).
- The Golden Lampstand (Menorah): This provided light in the holy place and symbolized God’s eternal presence (Exodus 25:31-40).
- The Table of Showbread: Holding twelve loaves representing the twelve tribes, this table signified God’s provision (Exodus 25:23-30).
- The Ark of the Covenant: The most sacred object, it contained the stone tablets of the Law, Aaron’s rod, and manna. The mercy seat atop the Ark was where the high priest sprinkled blood for atonement (Exodus 25:10-22).
Jesus, Our Great High Priest
The role of the high priest in the Old Testament was a foreshadowing of Jesus Christ, our eternal High Priest. The author of Hebrews explains this connection: “But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands” (Hebrews 9:11). Unlike the Levitical priests who entered the Holy of Holies yearly with the blood of animals, Jesus entered the heavenly Holy of Holies once for all with His own blood, obtaining eternal redemption (Hebrews 9:12).
Jesus’ priesthood is said to be in the order of Melchizedek, an eternal and unique priesthood (Hebrews 7:17). Melchizedek, king of Peace and priest of the Most High God, is considered by many to be a christophanies-in-the-old-testament/”>Christophany (an appearance of Christ in the Old Testament) (Genesis 14:18-20). This connection underscores Jesus’ role as both King and Priest, superior to the Aaronic priesthood.
The Sacrificial System as a Foreshadowing
The entire sacrificial system pointed to the need for a greater sacrifice. Hebrews 10:1-4 states that the law and its sacrifices were a shadow of good things to come, unable to perfect those who approached. The repetitive nature of animal sacrifices highlighted their inability to fully remove sin. In contrast, Jesus’ sacrifice was once for all: “And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God” (Hebrews 10:11-12).
The Veil Torn in Two
When Jesus died, the veil of the temple was torn from top to bottom (Matthew 27:51), signifying that the barrier between God and humanity was removed. Access to God was now open to all through the finished work of Christ, our High Priest. This moment marked the end of the old sacrificial system and the beginning of a new covenant.
My Final Thoughts
The high priest of the Old Testament, with his intricate garments, sacred rituals, and the blood sacrifices, pointed forward to Jesus Christ. He is the ultimate High Priest who mediates a better covenant. The tools and ceremonies of the tabernacle highlighted humanity’s need for atonement and reconciliation with God, a need fulfilled perfectly in Jesus. By understanding the role and duties of the Old Testament high priest, we gain a richer appreciation for the significance of Jesus’ priesthood and the sufficiency of His sacrifice.