Before You Read: A Moment of Reflection
The Attendance Test: If your local church building burned down and your pastor moved away tomorrow, would your “ministry” for the Kingdom of God continue, or would it effectively cease to exist?
The Prayer Divide: When you face a crisis, do you find yourself thinking, “I need the pastor to pray because God listens to him more than me”? If so, why do you believe the veil is still closed for you?
The Middleman Myth: Do you view your tithe as a “fee” paid to a professional to do the spiritual work you feel unqualified to do? Have you inadvertently turned your pastor into a New Covenant Levite?
The Rest Question: Are you still “working” to keep God happy, or have you entered the true Sabbath rest found in the finished work of Christ?
Why This Foundational Doctrine Is the Biblical Cure for the Consumer-Provider Church
The doctrine of the priesthood of all believers is one of the most liberating and foundational truths recovered during the Protestant Reformation. It radically redefines the identity and function of every Christian, moving them from the role of passive spectator to active participant in the work of God.
However, we must be clear: this doctrine is not merely a “nice idea” for church growth; it is a structural necessity of the New Covenant. You may ask: what does this exhaustive theological breakdown of covenants and laws have to do with the priesthood of all believers? The answer is: Everything. This foundation is not a mere academic exercise; it provides the vital “why” behind our identity. It explains the necessary reasons why it must be this way and confirms that it is God’s explicit will for believers to operate in this capacity.
Without the indwelling Holy Spirit and the new heart promised by God given to us upon salvation, the universal priesthood is a theological impossibility. While most evangelical churches would claim to believe this doctrine on paper or claim to believe this in some way, there is a massive gap between our theology and our practice. In many contexts, the “operating system” of the local church has drifted back into a model of “Functional Sacerdotalism” that looks remarkably like the one Christ came to fulfill and replace.
The Sovereign Loom: Why Human Failure is Never a Divine Surprise
To understand the Priesthood of All Believers, we must first understand the God who ordained it. It is a common mistake to view redemptive history as a series of “restarts”—as if God attempted one thing, humanity ruined it, and God was forced to try something else. We must be cautious and meticulous with our wording: The Old System was never a “Plan B.” Neither was the Flood, nor what happened at the Tower of Babel. And it is certainly not the case with the coming of Christ, as if God had failed in the fulfillment of His plan.
Everything served its exact purpose in progressive history for a specific time and for the specific people it was intended for. It was always part of God’s original plan and eternal decree, set before the world was even created. In the mystery of His providence, God was always moving toward the New Covenant and the Christ that He promised and began to reveal to us as far back as Genesis 3:15.
Explanation of Genesis 3:15
In what is known as the Protoevangelium (the first gospel), God declares to the serpent:
“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
From this moment on, God begins to progressively reveal that Christ is coming to save His people—His Bride—from their sins and Him receiving glory for all eternity for that was always the goal.
Real Sin, Real Judgment, One Sovereign Plan
We must not downplay the gravity of human rebellion. The sins committed that brought the flood (from a total and universal depravity) and at the tower of Babel (autonomous pride) were real, wicked, and deserving of wrath. The consequences—the destruction of the world by water and the confusion of languages—were not mere plot points; they were necessary, holy reactions from a righteous God. If there is no real sin, there is no real judgment. If there is no real judgment, grace becomes a light thing.
God did not “make” people sin at Babel, yet in His sovereignty, He ordained that their rebellion would occur so that He might accomplish a specific purpose: the dispersion of humanity into nations, which would eventually provide the “manifold glory” of every tribe, tongue, and nation worshipping the Lamb.
“After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands…” (Revelation 5:9)
God was not reacting to history; He was sovereignly directing it toward its climax in Jesus Christ.
The Mosaic Covenant: A Specific Law for a Specific People
A critical logical distinction must be made regarding the Old Covenant: The Law of Moses was given exclusively to the nation of Israel. It was a national covenant, never intended for the Gentiles. Gentiles were never under the jurisdiction of the Mosaic Law. To believe the Law was a universal requirement for all humanity is a theological error that creates massive inconsistencies in our understanding of the priesthood.
Explanation of Ephesians 2:11-12
Paul reminds the Gentile believers:
“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the uncircumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.”
National Restriction: The Law was the “constitution” of the Jewish nation. Gentiles were never under its jurisdiction or bound by its ceremonial or civil requirements.
The Purpose of the Separation: God used the Law to create a “wall of separation” (Ephesians 2:14) to preserve the lineage of the Messiah, the seed of the promise. It (the law) was a specific tutor for a specific people.
The Logical Flow (Ephesians 2:14-16)
Paul writes that Christ is our peace,
“who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.”
Read that again if necessary.
From Two to One: If the Law was only for Israel, and Christ has now fulfilled and set aside that Law to create “one new man” out of the two (Jew and Gentile), then the New Covenant priesthood, because of Christ and His Gospel, is truly universal for all who believe, regardless of their ethnic or legal background.
Universal Priesthood: Because the “wall” of the Law is gone, every true believer—Jew or Gentile—stands on the same ground of grace, with the same priestly access.
Progressive Revelation: Temporary by Divine Design
God unfolded His plan over time, moving from shadows to reality. We must recognize that the Old Covenant Law, including its restricted priesthood, was simply temporary by divine design.
“But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.” (Hebrews 8:6)
The Better Mediator: Jesus did not merely “improve” the old system; He obtained a ministry that is qualitatively different and “more excellent.”
The Better Promises: The Old Covenant was built on the condition of human obedience (“If you will indeed obey…”), but the New is enacted on the promise of Divine enablement.
Explanation of Matthew 5:17: Fulfillment vs. Abolition
People often argue against the transition to the New Covenant by citing Christ’s words:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
We must be meticulous here: Christ did not abolish the Law. To “abolish” implies a failure or a destruction of something that was wrong. Christ did not treat the Law as something evil that needed to be discarded. Instead, the focus should be on the fact that He actually fulfilled it.
The Inherent Righteousness of Christ: We must clarify that Christ had no need to fulfill the Law to obtain a righteousness for Himself as if it were something He did not possess. Christ, the God-Man, is and always was completely and truly righteous.
The Spirit vs. The Letter: Christ fulfilled the “spirit’ or “essence” of the Law perfectly. To the Pharisees, Jesus was accused of breaking the Law regarding the Sabbath: “This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God.” (John 5:18) In their eyes, He had violated it, but this was due to their own misunderstanding of the Sabbath—and the meaning and purpose of the Law in general—to begin with.
The Sabbath and Love: In Romans 13:10, we are told that “Love is the fulfilling of the law.” Therefore, Jesus was actually fulfilling the actual meaning and essence of the Law, not breaking it, when He healed on the Sabbath. His acts of mercy were the highest expression of the Law’s intent.
“Go and learn what this means: I desire mercy and not sacrifice. For I didn’t come to call the righteous, but sinners.” (Matt.9:13)
The Prophetic Shadow
The Law was a “shadow” and was prophetic, pointing to a standard no man apart from Christ could achieve.
“Since the law has only a shadow of the good things to come, and not the reality itself of those things, it can never perfect the worshipers by the same sacrifices they continually offer year after year.” -Hebrews 10:1.
Even the Sabbath pointed to the rest found in Christ.
“Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” (Colossians 2:16-17)
Jesus is our Sabbath Rest
In the New Covenant, Jesus is our Sabbath, our present and eternal rest. This is why He could say in Matthew 11:28–29:
“Come to me, all of you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.”
This is the primary passage describing Christ as our eternal rest:
“There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his.” (Hebrews 4:9–10)
The Engine of the Priesthood: The Promise of Ezekiel and Hebrews
You may ask: what does this theological breakdown of covenants and laws have to do with the priesthood of all believers? The answer is: Everything. This foundation is not a mere academic exercise; it provides the vital “why” behind our identity. It explains the necessary reasons why it must be this way and confirms that it is God’s explicit will for believers to operate in this capacity.
The priesthood of all believers is powered by the Holy Spirit and the new heart. Under the Old Covenant, the unregenerate people had “hearts of stone”—they needed a professional class of priests to stand between them and God.
The Promise in Ezekiel 36:26–27
“I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”
In the New Covenant, God does not just give a new set of rules; He gives us Himself, He dwells within His people and with that comes a new nature. Read that again if necessary. If you have been born again, you are functionally and spiritually qualified to be a priest, and are one, even if you are not living that truth.
The Clarification in Hebrews 8:10–12
The writer of Hebrews quotes the New Covenant promise to show why the human mediator is no longer required:
“For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put My laws in their mind and write them on their hearts, and I will be their God, and they shall be My people. None of them shall teach his neighbor and each his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more.”
Because every believer under the New Covenant has the Law written on their heart now and “knows the Lord” directly through the indwelling Spirit, the need for a mediating human priest is obsolete and unnecessary. To deny the priesthood of all believers is to deny the fulfillment of Ezekiel’s promise and the core of the book of Hebrews.
The Abrahamic Bridge: Promise Over Law (Galatians 3)
To understand why the New Covenant priesthood is for all believers, we must look at the timeline of God’s dealings with man and exegete the priority of the Promise over the Law.
Explanation of Galatians 3:15-18
The Apostle Paul argues that the Law (and the restricted Levitical priesthood that came with it) did not cancel the promise God made to Abraham.
Paul writes,
“This is what I mean: the law, which came 430 years later, does not invalidate a covenant previously established by God, so as to cancel the promise” (Galatians 3:17).
The Priority of Faith: Abraham was justified by faith alone, 430 years before a single priest ever wore a robe or offered a sacrifice in the Tabernacle. This proves that “priestly access” based on faith existed long before the “priestly restriction” based on the Law.
The Parenthetical Law: The Law was “added because of transgressions” (Galatians 3:19). The Levitical priesthood was a “parenthetical” necessity—a temporary measure meant to manage sin until the “Seed” (Christ) arrived. It was never the final destination.
The Shadow Returns: How Modern Churches Mimic the Old System
Although we live under the New Covenant, many churches today operate with a “Functional Sacerdotalism”—a system where the pastor is treated as a special class of priest, even if no one uses that word. Consider the striking similarities between the Old Covenant Levitical system and the modern “Professional Pastor” model:
The Mediator of Prayer: In the Old Testament, the priest offered incense and intercession for the people (Leviticus 16). Today, many believers wait for the pastor to “do the praying,” as if he has a “direct line” to God that they don’t have. Belief in the Active Priesthood demands we trust Hebrews 4:16: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” (Hebrews 4:16)
The Exclusive Access to Truth: The priests were the primary interpreters of the Law (Malachi 2:7). Today, many Christians depend entirely on the pastor’s sermon, acting as though only the “professional” can truly understand the Scriptures. They ignore the Spirit’s anointing promised in 1 John 2:27: “But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.” (1 John 2:27)
The Distinction of Sacred Spaces: The Levitical priests operated in the Temple—the “Holy Place.” Unfortunately, in many modern minds, the church building and the “platform” have become the new Temple. Ministry is only seen as “real” if it happens during a service, while the everyday life of the believer is seen as “secular” or unimportant.
The Clergy-Laity Divide: The Old System created a wall between the “holy” priests and the “common” people. This creates a culture where the “Clergy” are providers and the “Laity” are passive consumers who pay for service but do not participate in the sacrifice.
The Structural Difference: Mixed Assembly vs. Regenerate Church
The Old Covenant Mixed Assembly
In the Old Covenant, you entered through physical birth. This created a “mixed group” where believers and unbelievers lived together. Having a Jewish bloodline did not guarantee a spiritual relationship with God. Salvation has always been by faith, as it was with Abraham.
“For what does the Scripture say? ‘Abraham believed God, and it was counted to him as righteousness.'” (Romans 4:3)
Because the majority of the nation was spiritually unregenerate (dead), they were unqualified to enter God’s presence. This is why a representative priesthood was necessary.
The New Covenant Regenerate Church
In sharp contrast, the New Covenant is made up entirely of regenerate believers who enter by spiritual birth. Because every member has been given a new heart (Ezekiel 36) and the indwelling Spirit (1 John 2:27), the spiritual barrier has been removed. Read that again if necessary. In this new community, every member is spiritually equipped and “ordained” by God to function as a priest.
Addressing Practical Objections: Mixture and Purity
Objection 1: “But Isn’t My Congregation a ‘Mixed Group’ Too?”
I am glad you asked! That is a crucial, practical observation that some would probably wrestle with. It is absolutely true that when we look at our “visible” congregations on a Sunday morning, we see a mixture. If we are honest, there are likely people sitting in the pews who have not truly been born again alongside those who have. An objector might ask: how is this different from the Old Covenant people if a, physical, visible “church” is just as mixed?
This is a valid observation, but the logical and theological difference is profound. The fundamental change from the Old Covenant to the New Covenant isn’t found in a perfectly “pure” visible assembly right now; rather, the difference lies in how the covenant community is constituted, the nature of its true membership, and the imperative to which it must strive.
1. A Difference in Constitution (Birth vs. New Birth)
Under the Old Covenant, the mixture of believers and unbelievers was part of the system’s divine design. Membership in the covenant community was by physical birth. If you were born a Jew, you were in the covenant, regardless of your spiritual state. The necessary result was a defined “mixed nation” waiting for the Seed (Christ) to arrive.
In sharp contrast, the New Covenant mixture is not part of the system; it is the result of human imperfection failing to perfectly discern the heart. The New Covenant is constituted by spiritual birth (the new birth) alone. We receive people based on their profession of faith, but the New Covenant’s true membership—as defined by God in Jeremiah 31 and Ezekiel 36—is only those who are in Christ which have been given a new heart, who have His Law written on it, have the indwelling Spirit, they are forgiven, redeemed and know the Lord personally. To operate as a passive mixed assembly is to regres back to the temporary shadow. When a church accepts a consumer model (pastor performs, congregation observes) and a clergy-laity distinction, they are functionally declaring that the members are unregenerate and need a mediator. It is a logical contradiction. You cannot claim to have New Covenant access through Christ while operating under an Old Covenant mediator structure. That regression back to the shadow is what leads to passivity. It risks distracting from the active, universal requirement of Romans 12:1.
“Therefore, brothers and sisters, in view of the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your true worship.”
2. The Imperative of Priesthood and Discipline
This distinction brings a new set of biblical responsibilities (imperatives) to the New Covenant church that national Israel never had, which are logical and theological inconsistencies for a non-regenerate person.
Active Priesthood: Because true membership implies a New Nature, the New Covenant fundamentally dismantles the professional priesthood. In the New Covenant church, because every true member has the Spirit (1 John 2:27) and a law-written heart, every member is a priest called to minister. To claim New Covenant access while remaining a passive consumer is a theological contradiction.
Church Discipline: Since the ideal of the New Covenant assembly is a pure, regenerate priesthood, the church is given an imperative national Israel never was: to protect that purity through formal church discipline.
“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.” (Matthew 18:15–17)
“But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one.” (1 Corinthians 5:11)
We remove unrepentant sinners from membership to maintain the integrity of a regenerate church.
Objection 2: “But Didn’t God Command Purity in Israel (Stoning, Casting Out)?”
This is a precise and sharp observation, showing an attention to the judicial details of the Old Testament text. It is correct that God gave Israel explicit instructions to maintain purity, using serious measures like casting individuals “out of the camp” or enforcing capital punishment (stoning).
However, the objection fails because it misses the nature and purpose of that purity. Furthermore, it continues to focus on the content of the law (morality) rather than the covenantal context, mechanism, and power through which that morality is managed.
Accepting the Premise: All Law is Moral
I agree entirely: all law is moral. Breaking any commandment given by God at any time is an act of rebellion against the Sovereign and is, therefore, inherently immoral and sinful.
However, the objection fails because it conflates Judicial/Ceremonial Separation (Old Covenant) with Spiritual/Regenerate Separation (New Covenant). We address morality in both covenants, but the difference lies in how immorality is judicially managed versus how it is spiritually changed.
1. Immorality Managed by Physical Coercion (Old Covenant)
Notice how the mechanism of management worked:
Judicial Civil Code: In the Mosaic theocracy, immorality was handled primarily through a judicial, civil code enforced by physical state power (judges and leaders). Stoning was a judicial penalty, not a heart solution.
Ceremonial Purity: You were put “out of the camp” not only for moral sin, but for things like leprosy, touching a dead body, or other “ritual uncleanness” (Leviticus 13, Numbers 5:1–4). This was about protecting the Physical Tabernacle where God’s physical presence dwelt.
Preservation: The primary goal was to preserve the nation of Israel from physical judgment. God used the Law to create a “wall of separation” (Ephesians 2:14) to remove the criminal so the entire national mixture would not be consumed (Deuteronomy 13:5). The stoning removed the problem permanently with no offer of restoration to that covenant status.
The Problem of the Stone Heart: This managed outward behavior but could not produce inward holiness. It had to physically coerce an unregenerate nation mimic a standard they could never achieve apart from Christ.
2. Immorality Dealt wiith by Heart Change (New Covenant)
Christ came not to abolish the Law, but to fulfill it perfectly regarding its entire, unified, “moral” intent. Now, how does He address immorality in the New Covenant Regenerate Church? The mechanisms are spiritual, relational, and heart-based.
Heart Purity: We remove unrepentant sinners from membership to acknowledge that their Visible status no longer matches an Invisible reality. We do not remove people because they are “unclean” with a disease; we remove them because their unrepentant life proves they do not “know the Lord” as all New Covenant members are promised to (Jeremiah 31:34, 1 John 2:19).
Restorative Goal: The primary goal of church discipline is restorative. “You are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” (1 Corinthians 5:5)
Internal Obligation: As Romans 13:10 states, “Love is the fulfilling of the law.” The New Covenant doesn’t replace the external Mosaic Law with an easier moral code; it provides the New Nature and New Power to internalize and fulfill the perfect standard of love (Galatians 6:2).
The Law of Christ: We are no longer under the Law of Moses (1 Corinthians 9:21, Galatians 3:24–25). We are under the Law of Christ and have His law written on our hearts as believers.
3. The Logical Link to Perfection (Hebrews 7:11)
If we accept the objection—that the Mosaic judicial penalties (like stoning) were purely about “morality” and are therefore the same as New Covenant discipline—we create a massive logical inconsistency failure regarding the priesthood. If the “moral” judicial mechanisms of the Old Covenant were effective at producing heart holiness, then Christ’s work in satisfying that Law and providing the Spirit would be a logical contradiction. The failure of the “moral” (judicial) mechanisms of the Old Covenant (like stoning) proves that heart perfection could never be achieved under the “guardian” system (Galatians 3:24). We must apply maximum authority to Hebrews 7:11 here:
“Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek…?”
Conclusion to Objection 2
So, the answer to the objection is that the Old Covenant’s purity instructions were judicial penalties designed to manage an unregenerate mixture until Christ arrived. The New Covenant’s purity instructions are spiritual instructions designed to maintain the corporate holiness of a regenerate body that has already been made holy in Christ. Conflating the Old and New Covenant purity mechanisms is a logical and functional consistency failure. This regression back to a temporary pre-Christ shadow allows members to remain passive consumers, which completely undermines the very purpose of the new heart—the active, universal ministry of every single believer as a priest (Romans 12:1).
The Final Priesthood: Christ and His Body
Explanation of Hebrews 7:11-12
Some people might argue against the active priesthood of all believers by suggesting we are “disrespecting” the professional ministry or creating doctrinal chaos. The answer is found in the meticulous logic of the book of Hebrews, which proves that the “Functional Sacerdotalism” of the modern church is a regression back to a defunct shadow.
We must read the Scripture text of Hebrews 7:11-12 with maximum authority:
“Now if perfection came through the Levitical priesthood (for on the basis of it the people received the law), what further need was there for another priest to appear, said to be according to the order of Melchizedek and not according to the order of Aaron? For when there is a change of the priesthood, there must be a change of law as well.“
The logical weight of this passage is devastating to any mediator system:
The Failure of Perfection: Perfection (heart holiness, direct access) could never be attained through the Levitical (Aaronic) priesthood. The Old System was a necessary but temporary shadow destined to fail at producing a holy people. Regression back to it is a major theological inconsistency that distraction blending meta-commentary leads to functional passivity. It risks distracting from the active, universal requirement of Romans 12:1.
The Sovereign Interruption: Because perfection was impossible, God sovereignly interrupted progressive history with a “Better Promise.” He established a New High Priest—Jesus—but not according to the tribe of Levi.
The Tribe of Judah and Melchizedek: Christ is a priest according to the “order of Melchizedek.” Melchizedek was a king *and* a priest, and he came “before” the Law of Moses. Jesus, our King, came from the tribe of Judah—a tribe from which Moses said nothing about priests. “For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.” (Hebrews 7:14)
Dismantling the Old System: By establishing a priest outside the specified line of Levi, God executed a Sovereign logical “overthrow” of the entire Mosaic Law. “For when there is a change in the priesthood, there is necessarily a change in the law as well.” The Aaron/Levite mediator model is defunct. We do not need a shadow mediator because we are the fulfillment—we are the priests.
This is why Jesus is our only mediator.
“For there is one God, and there is one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:5)
To operate as a passive, consumer-provider congregation is not merely an imperfect version of the New Covenant; it is a profound philosophical failure that regressions back to a temporary pre-Christ shadow. This regression allows members to remain passive consumers because they believe they still need a professional, mediator to do the work they feel unqualified to do. This completely undermines the specific, God given ministry of every single born again believer.
By establishing a new High Priest (Jesus), God dismantled the old system where only a few could approach. Jesus is our only mediator.
“For there is one God, and there is one mediator between God and mankind, the man Christ Jesus.” (1 Timothy 2:5)
On Hebrews 10:19-22
“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.”
When Christ died, the veil in the temple was torn from top to bottom (Matthew 27:51). This was the physical announcement that the “Levitical restriction” was over. The Apostle Peter declares our new, corporate identity:
On 1 Peter 2:9
“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”
Corporate Identity: Peter is not addressing individuals in isolation, but the Church as a collective. We are a “Holy Nation.”
Priestly Purpose: Our priesthood is not for our own status, but for the purpose of “proclaiming His excellencies.” Every member is an ambassador. Every member has been given a gift and every believer has a ministry and a purpose.
The Two Great Implications of Our Priesthood
1. Our Priestly Role Toward God (Direct Access)
Every believer can approach God with Parrēsia (boldness and confidence).
Therefore, let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us in time of need. (Hebrews 4:16)
We do not need a pastor or any other person to go to God on our behalf.
“For through him we both have access in one Spirit to the Father.” (Ephesians.2:18)
“We have also obtained access through him by faith into this grace in which we stand, and we boast in the hope of the glory of God.” (Romans 5:2)
2. Our Priestly Role Toward Others (Ministry)
As priests, we are all called to minister and to serve. We offer “spiritual sacrifices” (Romans 12:1).
The idea of the “secular” vs. the “sacred” doesn’t even exist for believers. Everything is sacred, and everything we do should be in worship and to the glory of God.
“So, whether you eat or drink, or whatever you do, do everything for the glory of God.”
On Romans 12:1
The “holy and acceptable sacrifice” is our living bodies—our daily choices, words and habits, our work and our service.
The Sacrifice of Praise: “Therefore, through him let us continually offer up to God a sacrifice of praise, that is, the fruit of lips that confess his name.” (Hebrews 13:15)
The Sacrifice of Service: “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.” (Hebrews 13:16)
The Sacrifice of Intercession: Standing in the gap for others in prayer. (James 5:16)
Why This Doctrine Is Both Vital and Resisted
While foundational, the priesthood of all believers can be downplayed or even discouraged in some evangelical circles. To move forward, we must address these concerns with biblical clarity.
1. Fear of Undermining Pastoral Authority
The Concern: If every believer is a priest with direct access to God and the Holy Spirit, why do we need to listen to or submit to the authority of pastors and elders?
The Biblical Reality: Exegesis of Ephesians 4:11-12: *”And he gave the apostles… the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.”* Leaders are given to “equip the saints for the work of ministry.” Biblical authority is not about being an exclusive mediator. Instead, the role of leadership is to lead, teach, and equip the saints (the priests) for their work of ministry. A pastor’s authority is exercised when he helps others exercise their own priesthood.
2. Concern About Radical Individualism
The Concern: “I can be my own priest at home, so I don’t need the church.”
The Biblical Reality: As noted in 1 Peter 2:9, the “royal priesthood” is addressed to the church corporately. We are priests to one another, ministering, encouraging, and interceding within the body. True priesthood requires a community to serve.
3. Fear of Doctrinal Chaos
The Concern: If everyone is a priest, then anyone’s personal interpretation of Scripture is as valid as that of a trained pastor, leading to potential heresy.
The Biblical Reality of 1 Corinthians 12:4, 29: “Now there are varieties of gifts, but the same Spirit… Are all apostles? Are all prophets? Are all teachers?” Being a “priest” (having access to God) is not the same as being a “teacher” (having the specific gift and office to explain the Word). Priesthood is not the same as being a teacher (James 3:1). We all have access to Truth, but we still need gifted teachers to help us understand and apply that Truth correctly within the biblical, historic, orthodox faith.
4. Challenge to the “Consumer-Provider” Model
The Concern: This doctrine dismantles the comfortable model where pastors are paid to provide spiritual goods and the congregation consumes them.
The Biblical Reality: The consumer model is a logical consistency failure. The New Covenant Church is a body, not a business. The active priesthood of all believers requires every member to be a stakeholder, contributor, and minister.
Concluding Thought
Some pastors complain that their members do not do anything. Yet they have been conditioned for years under the very “clergy-laity” or “provider-consumer” model that fosters this passivity. If we believe the Church is the body of Christ, made up of those who have been born again, then we must accept that there should be no such thing as an inactive, passive or “non-ministering” Christian. .
The “So What?”: Living as a New Covenant Priest
If we truly believe that the New Covenant has replaced the Old, and that Ezekiel’s promise of a “New Heart” has been fulfilled in us, it must change how we live on Monday morning, not just how we sit in a pew on Sunday.
Abolish the “Sacred-Secular” Divide: As a priest, you do not leave the “Temple” when you leave the church building. You are the Temple. Whether you are changing a diaper, coding software, or serving a customer, you are performing a priestly service. If you do it to the glory of God, it is an act of worship. Stop waiting for “full-time ministry” to start; if you are in Christ, it started at your new birth.
Stop Being a Consumer; Start Being a Contributor: The consumer model asks, “What did I get out of the sermon?” The priestly model asks, “Whom did I minister to today?” Come to the assembly not to be entertained by a professional performance, but to “stir one another up to love and good works” (Hebrews 10:24). You have a gift that God gave you to exercise in service to the Body of Christ
Exercise Your Right of Direct Access: Jesus did not die and tear the veil so that you would still stand outside in the courtyard. Don’t trample the blood of Christ by living like a spiritual orphan. Go to the Throne of Grace with boldness (Hebrews 4:16). Confess your sins directly to Him, ask for help directly from Him, and listen to Him through His Word. You have the indwelling Spirit—trust His anointing (1 John 2:27).
Redefine Your Relationship with Your Leaders: Stop asking your pastor to be your substitute, and start asking him to be your coach. His job is not to do the work of ministry for you, but to equip you for the work of ministry (Ephesians 4:12). Honor your elders and leaders, listen to their teaching, but never allow them to become a “buffer” between you and your High Priest.
Soli Deo Gloria
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