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Jesus is More Than Our High Priest

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Reiley Costa (2021), public domain

The Word of God became flesh and dwelt among us (John 1:14). This profound truth leads an honest reader to ponder what Jesus’ earthly existence was like.

In the incarnation of Jesus, Christians understand that God identified with his people. The details of this identification are important enough that the author of Hebrews writes about it at length.

Our Great High Priest

In Hebrews 4 and 5, the author writes about Jesus’ high priesthood. Jesus is our “great high priest who has passed through the heavens” (Heb 4:14). He is able to sympathize with our weaknesses because he has been tempted in every respect as we are. Yet in all his temptations, he didn’t sin (Heb 4:15).

Because of this, we can draw near with confidence to the “throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4:16).

The original recipients of this epistle were much more familiar with what we think of as the “Old Testament” priesthood. The author calls Jesus a great high priest and then makes it clear what he means.

High priests “chosen from among men” are “appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb 5:1). They are themselves weak, so they can “deal gently with the ignorant and wayward” (Heb 5:2). These priests must offer sacrifices for their own sins before sacrificing for the people (Heb 5:3). And no one volunteers for this—they must be called by God like Aaron (Heb 5:4).

How is Jesus like and unlike these more familiar high priests?

Jesus is a Priest-King

Like Aaron, Jesus was appointed to his position (Heb 5:5). The author quotes Psalm 2:7 regarding this appointment. However, this is not a text referring to any sort of priest! Psalm 2 is thought of as a royal coronation psalm, detailing the installation of a king. (I have written more extensively about how the title “Son of God” in Scripture is used to refer to kings.)

That kingly reference may feel surprising in the context of Hebrews. But it is confirmed in the next verse: Jesus was also appointed when God said, “You are a priest forever, after the order of Melchizedek” (Heb 5:6). This quotation of Psalm 110 refers to the mysterious figure who appeared briefly in Genesis 14:18–20 as both a priest and a king. (Melchizedek knew God’s promises to Abram and blessed Abram, and Abram tithed to Melchizedek.)

If we look back a few verses, it’s clear we should have seen this coming. The author encourages his readers to draw near to Jesus’ throne of grace (Heb 4:16), which is furniture for a king, not a priest.

Jesus Identifies With Us

So Jesus is like other high priests in that he was appointed and offers sacrifice for sin. He is unlike other priests (except for Melchizedek) because he is also a king.

One beautiful part of the description of high priests in Heb 5:2 is that they can deal gently with the people because they share the same weaknesses. We know that Jesus sympathizes with our sinful weaknesses (Heb 4:15), but he does not share them. Does this make him more distant?

No. The author of Hebrews argues that Jesus identifies with us as a fellow sufferer, not as a fellow sinner. Jesus prayed with “loud cries and tears” in hope that he would be saved from death (Heb 5:7). He “learned obedience through what he suffered” (Heb 5:8).

Like all humans, Jesus had to depend on God in his suffering. He showed this radical dependence in his passionate prayers and his trust in God to deliver him from death.

The Source of Salvation to Those Who Obey

We might ask what difference it makes that Jesus is both priest and king. I suspect the readers of this letter were wondering the same thing.

It makes a massive difference!

And being made perfect, he became the source of eternal salvation to all who obey him. (Heb 5:9).

As a priest, Jesus offered sacrifice for sin. The perfect sacrifice he offered was himself. But a mere priest does not make laws, command obedience, or rule—that is a king’s domain.

So, as a king, Jesus commands us to obey him in his gospel. This primarily means believing the gospel and trusting him. And the ruler of the earth then declares (as the king) that all who trust in him—having made an offering for sin (as the priest) of himself (as the sacrifice)—shall be eternally saved.

Exodus 29: The Price of a Ticket to Paradise

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Unfortunately, circumstances prevent me from writing a regular Bible study on Exodus 29. Illness and busyness have conspired to empty my time tank to its dregs.

Providentially, I preached a sermon earlier this year on the very chapter of Exodus I was due to write about today. So I eagerly refer you to my church’s website for a recording. Scroll down to Exodus 29 for the sermon du jour. Or click here for a direct link.

For a taste:

A ticket to God’s paradise is costly. In particular, it requires:

  1. An Approved Man in Approved Garments – Ex 29:1-25
  2. Eating Approved Food – Ex 29:26-34
  3. In an Approved Place – Ex 29:35-44

These three categories summarize the entire Old Testament sacrificial system. So the New Testament uses the same three categories to describe our new position in Christ.

As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. (1 Peter 2:4-5)

Exodus 27:20-28:43: If Salvation Looked Like a Uniform

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Moses continues to receive instructions on Mount Sinai for Yahweh’s special tent for dwelling among his people. We’re still in the first of seven speeches, but the subject has shifted. While the first few chapters were about furniture and structures, the next few are about the people who will serve in the tent, along with some of their duties.

Observation of Exodus 27:20-28:43

Most repeated words: make (21 times), two (19x), Aaron (17), gold (15), ephod (12), sons (12), breastpiece (11), Israel (10), name (9)

  • This section has slightly less focus on materials (though “gold” abounds, and “blue” and “linen” will each come up 7 or 8 times) and more focus on the people who will use what is made: Aaron and his sons.

Last week, I initially intended to include 27:20-21 with the rest of chapter 27. But as I studied it, it increasingly seemed to go better with the chapters following it.

  • Ex 27:20 issues a command to bring olive oil for light—not just when the tent is built, but perpetually (“regularly”).
  • Ex 27:21 introduces “Aaron and his sons,” who shall tend the lamp placed inside the tent (Ex 26:35) by burning this olive oil “from evening to morning,” “forever,” and “throughout their generations.”
  • Aaron was a major player through the plagues on Egypt (Ex 7:2, 7:10, 7:19, etc.). He played an intermediary role between Moses and the people when God sent manna (Ex 16:9, 10, 33, 34). He has been singled out during the stay at Sinai (Ex 18:12, 19:24, 24:1, 24:14).
  • But this is the first time we’re told explicitly that Aaron and his sons will have a special, ongoing role among the Israelites. However, it was foreshadowed in the unusual genealogy of Ex 6:14-25, where it served to highlight the fact that even Moses needed a great high priest to overcome his disappointing failure.

Most of chapter 28 then describes the priest’s (Aaron’s) uniform.

  • Ex 28:4 functions almost as a table of contents, except the order will be changed slightly in the following verses.
  • Aaron (and his sons to a lesser degree) are to serve as priests (Ex 28:1).
  • The purpose of the uniform is “for glory and for beauty” (Ex 28:2). Glory has to do with importance. Beauty has to do with attractiveness.

Parts of the uniform:

  1. Ephod: the top piece that lays over the shoulders – Ex 28:6-14
  2. Breastpiece – Ex 28:15-30
  3. Robe – Ex 28:31-35
  4. Turban’s metal plate – Ex 28:36-38
  5. Coat, turban, sash – Ex 28:39
  6. Additional garments for Aaron’s sons: coats, sashes, and caps – Ex 28:40-41
  7. Boxer shorts – Ex 28:42-43

Instead of observing the details of this chapter in writing, let me refer you to this marvelous 7-minute video, which visualizes the full priestly uniform while a narrator reads the chapter.

Interpretation of Exodus 27:20-28:43

Some possible questions:

  1. Why does the priestly section of tabernacle instructions begin with the perpetual need to bring oil for the lamp?
  2. What does it mean for Aaron’s uniform to be “for glory and for beauty”?
  3. Why does the uniform have all these pieces? What do they each mean?

My answers (numbers correspond to the questions):

  1. The text of Ex 27:20-21 doesn’t give us much to go on, other than that the lamp must burn regularly. This short paragraph serves as a prologue to the set of priestly instructions, and it sets up the priest’s fundamental job as keeping the lamp of Israel burning. This perpetual light becomes an important metaphor later in the Bible (2 Sam 21:17, 2 Chr 29:6-8). The Apostle John sees the Lord Jesus, clothed as a priest and standing in the midst of the lampstands of his churches (Rev 1:12-13, 20). He threatens the removal of the lampstand for churches that do not repent (Rev 2:5).
  2. In wearing this uniform, Aaron is to be both important (glory) and attractive (beauty). He is to stand out. He is just like one of the other Israelites, but he will also not be like the other Israelites. He has to do a job (keeping those lamps lit), which not just anyone is authorized to do.
  3. As with the tabernacle structure, it is tempting to look for deep symbolism in each color and choice of thread. But the text gives enough explicit meaning without us having to look for extra. The ephod is for remembrance (Ex 28:12), so Yahweh will remember his people when the priest comes near. The breastpiece is for judgment (Ex 28:15), so Aaron can bear the judgment of his people on his heart when he goes before Yahweh (Ex 28:29). The robe is for the priest’s life, so he doesn’t die in the presence of Yahweh (Ex 28:35). The metal plate is for holiness (Ex 28:36), making Aaron someone special, who can bear the guilt for the holy things dedicated by the people (Ex 28:38)—in other words: nothing they offer will ever be good enough, but Aaron’s holiness will have it covered. The robes, sashes, and caps are for importance and attractiveness (Ex 28:40). The boxer shorts are to cover nakedness (Ex 28:42) so the priests won’t have to bear their own guilt and die (Ex 28:43).

Train of thought:

  • Bring perpetual supplies so the right people can keep the lamps of Israel burning.
  • Dress these special people in the right uniforms, so they can:
    • represent the people before God
    • represent God before the people
    • cover the unworthiness of both people and their gifts
    • not die themselves by bringing their own guilt too close to Yahweh

Main point: For God to dwell with his people, there must be an authorized person to perpetually represent these people before him.

Connection to Christ: Jesus is the only truly authorized representative of the people. He did not take this honor upon himself, but he was appointed to it by God (Heb 5:4-5). He need not cover his own weakness, but he remains a priest forever by his own obedience (Heb 5:9). Jesus keeps the lamps of our churches burning before his Father (Rev 1:12-13, 20), as long as we remain united to him as branches to a vine (John 15:1-9).

My Application of Exodus 27:20-28:43

Besides Jesus, I need no other high priest. I need no other source of life, no other avenue for judgment, and no extra payment for my sin. It is enough that I turn from sin and cling to Christ. And it is enough if I can influence others to do the same.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

Exodus 5:22-7:7: How to Deal with Excruciating Criticism

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In Exodus 5:1-21, Moses brings his message of rest for the enslaved people of God. And this message ends up making the people stink in the sight of their oppressors. They blame Moses for worsening their predicament, and they ask the Lord to judge him for it. What will Moses do now?

Observation of Exodus 5:22-7:7

Moses does what any of us might do in his place: find someone else to blame. Israel’s elders blame him (Ex 5:20-21), so he turns to blame God (Ex 5:22-23). It’s as though Moses’ objections from his conversation with the burning bush are coming true, and he wants God to know it. What will the Lord do with this?

Let me comment on why I’m ignoring two chapter divisions in this section. That is, why did I select a chunk of text from Ex 5:22 all the way to Ex 7:7? This choice came from observing the structure:

A. Moses complains to the Lord – 5:22-23

B. The Lord communicates his plan to Moses – 6:1-9

C. God commands Moses, who complains of his uncircumcised lips – 6:10-13

D. Genealogy of Aaron’s line – 6:14-25

C’ God commands Moses, who complains of his uncircumcised lips – 6:26-30

B’ The Lord communicates his plan to Moses – 7:1-5

A’ Moses and Aaron obey, just as the Lord commanded them – 7:6-7

Matthew Piper (2010), Creative Commons

Matthew Piper (2010), Creative Commons

First, I noticed the almost exact repetition of Moses’ “uncircumcised lips” in Ex 6:12 and Ex 6:30. Then I saw that the passage begins with Moses’ dire complaint and ends with Moses’ complete obedience. In between those sections came speeches from the Lord about his plans, each speech about the same length. The goal stated in God’s first speech is that the Israelites will know this God is Yahweh (Ex 6:7); the goal stated in the second speech is that the Egyptians will know this God is Yahweh (Ex 7:5)—these purposes have obvious parallels. And I couldn’t make sense of why the genealogy was “stuck in” this passage until I saw how the other sections mirrored one another around it.

I could list more observations, but observation and interpretation are so intertwined for me in this study, I find it difficult to distinguish them.

Interpretation of Exodus 5:22-7:7

Some possible questions:

  1. Why is the genealogy of Ex 6:14-25 stuck in the middle of this passage?
  2. How does Moses turn things around so completely from despair to obedience?

My answers (numbers correspond to the questions):

  1. The structure of this passage takes the form of a “chiasm,” named after the Greek letter chi, shaped like an X. The outline above shows visually why the structure is reminiscent of the letter X. This literary form is common in ancient literature, including the Bible, and the form communicates some of the meaning of the passage. Usually, a narrator crafts a text in this form in order to highlight two things: 1) the change of affairs from the first part to the last part, and 2) the center of the structure as the crux or turning point to effect that change. In this case, Moses transforms from complaint to obedience. And the turning point for him is…a genealogy.
  2. The answer is closely connected to the genealogy. This genealogy at first seems to be a listing of the 12 sons of Israel, beginning with the firstborn Reuben (Ex 6:14) and proceeding to next-oldest Simeon (Ex 6:15) and Levi (Ex 6:16). But, instead of proceeding to Judah, Issachar, Zebulun, etc., the genealogy gets stuck at Levi and dives deeper. It follows the line down from Levi to his son Kohath (Ex 6:18), to his son Amram (Ex 6:20), to his son Aaron (Ex 6:23), to his son Eleazar and his son Phinehas (Ex 6:25). We also get a side branch in this family tree through Kohath’s son Izhar (Ex 6:21) to his son Korah (Ex 6:24). Interestingly, Moses is named as Aaron’s brother (Ex 6:20), but then he is ignored. The genealogist cares only about Aaron’s descendants, not Moses’.

What does that genealogy have to do with Moses’ turnaround from Ex 5:22 to Ex 7:6? Remember that when the book of Exodus was written and handed to the people, they were either camping at Mount Sinai or wandering in the wilderness. Either way, they would have immediately thought of Aaron, Eleazar, and Phinehas as the line of high priests. So at the center of this passage, the narrator reminds them of this high-priestly line as the turning point for Moses’ obedience. It is no coincidence that God’s speech right after the genealogy refers to Aaron as Moses’ prophet (Ex 7:1-2). In other words, Moses is not sufficient to carry out this deliverance from Pharaoh. Even he needs a high priest. Even he needs a prophet to speak on his behalf.

Train of thought:

  • Moses—God’s appointed mediator—hits rock bottom when the elders of Israel accuse him of making them stink to Pharaoh.
  • God counsels his mediator by reminding him of the promises and plans yet to be fulfilled.
  • Then, at the drama’s turning point, God (narratively speaking) inserts a glorious reminder of our great high priest.
  • Suddenly, Moses is like a new man, ready to obey completely.
  • From this point to the end of Exodus, Moses will have no further relapses into doubt—even in the face of further resistance and accusation (Ex 14:11-14, 17:2, etc.). In fact, he will even remind God a few times to keep his promises (Ex 32:11-14, 33:12-16).

Main Point: Yahweh is a God who provides not only a powerful mediator but also a great high priest to deliver his people and proclaim he is God.

Connection to Christ: In Christ we have both a mediator more perfect than Moses and a high priest better than the line of Aaron.

Application of Exodus 5:22-7:7

I’ve suffered my fair share of criticism as a leader, minister, and missionary. I’ve had the very people I serve turn against me and accuse me of doing them wrong. I know what it feels like to want—no, to need—someone else to blame.

My greatest need in that moment, as in any and every moment of my walk with God, is for a great high priest who will intercede for me before the throne of grace. I don’t need public vindication. I don’t even need to be right or understood. I just need Jesus. And as an under-shepherd of God, rooted in Christ, I also just need to obey.

This is not easy. But this yoke is lighter than any other.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.