The priesthood of all believers is a doctrine which many believers hold to, due to the importance they believe it holds for the Christian faith. This doctrine consists of a person being born again in faith by grace which leads them into adoption to God’s family, “united to Christ, all believers are Priests.”
Regardless of the occupation that a Christian may hold, Luther believed that it was all priestly work and all for the God’s glory. However throughout history, careers in Ministry have been held to a higher degree than that of secular ones, which Luther would argue is denoting the importance of the secular career. Grudem believes that Adam was a priest “in that he was able freely and openly to offer prayer and praise to God,” drawing a comparison to Christians today.
J. H. Elliott suggests that the Greek word oikos is referring to a family or household instead of a physical building and believes that Christians will be a part of a powerful kinship to God. Jobes argues that other Greek words, such as naos or hieron would have been better suited for Peter if he had wished to refer to a spiritual building. Examining the Greek words which has been used in this passage and their English meanings can help scholars to decide to what type of priestly temple Peter was referencing to.
The Priesthood of all believers caused dispute in Luther’s time due to clergymen being called by God into their place of Ministry and Luther saying that any career was glorifying God as we are all temples of the Holy Spirit. By Luther exploring 1 Peter 2:4-10 and deciding that “all Christians are chosen to be kings and priests” he was diverting from the way that the church had perceived and carried out ministry in the past. Luther was very determined that “this word priest should become as common as the word Christian.” He believed that it was imperative that all Christians knew that they were priests in the eyes of God and that their Ministry was wherever they resided, “all Christians are truly of the spiritual estate, and there is no difference among them, save of the office alone.”
Peter writes in 1 Peter that we are more effective in our ways of worshiping God as we are temples of His spirit and holy priests. Luther made it his mission to let the church be informed that Christians are temples of the Holy Spirit and that they are priests, “it is faith that makes men priests, faith that unites them to Christ, and gives them the indwelling of the Holy Spirit, whereby they become filled with all holy grace and heavenly power.”
Elliott believes that 1 Peter 2:4-10 is about the identity of the nation of Israel and therefore disagrees with Luther, as he believes that it is “impossible to think in terms of “a single NT image of priesthood.” Elliott looks at the Greek which is used and says that the word means “household of God” and therefore does not mean “priests,” but “priestly communities.” Implying that this passage in 1 Peter, is about a community and “cannot apply to the believers as individuals, but only to the believing community as community.” Grudem believes that it is “almost certain that Peter has in mind the house where God dwells” when using the Greek word oikos.
Elliott comments that Luther and other scholars who agree with the priesthood of all believers and the use term priest for individuals have “exaggerated its role and the significance within its context.” Elliott states “nowhere in 1 Peter is there any reference to the priesthood of Christ or any suggestion that believers share in the priesthood of Christ.” Elliott recognises that there are other places in the Bible where this is referenced, but for Elliott, 1 Peter is however not the book that directly states this. He believes that by Luther adding this layer to the text “distorts its focus.”
Elliott believes that 1 Peter 2:4-10 is about the “believers’ union with Christ, their distinction from nonbelievers and their consolidation as the elect and holy people of God, the household of the Spirit.” He says that due to Luther’s misunderstanding of the passage, Luther has missed out on the true essence of what Peter was trying to explain in 1Peter 2:4-10. The priesthood of all believers, according to Elliott, is a doctrine which is created through the use of different biblical texts such as Romans, Hebrews, Revelation and 1 Peter, so therefore, not only one New Testament book holds the answers to the priesthood of all believers.
1 Peter 2:4-10
Although there is debate over the authorship of Peter, for the sake of this essay I will name Peter as the author. Therefore, Peter is writing to the elect exiles of the Dispersion in this passage (1 Peter 1:1), explaining to them how they have all been chosen by God. The people of the Dispersion would have been the Jewish people at the time, however many of the readers of this letter would have been gentiles, due to the gospel being shared and people coming to faith. In this epistle, Peter focuses on “the church as a community of believers,” which is something that has caused dispute amongst scholars, based on that Peter could be speaking either in a sacerdotal way or secularly, which would change the meaning of the passage for the readers.
Verses 4 and 5 speak of Christ being a living stone, rejected by men, yet welcomed and loved by God. “Verse 4 shows the contrast between human valuing’s and God’s valuing,” Grudem notes that this verse “warns the readers that while coming to Christ is to side with God, it will mean being opposed by men.” In verse 5, Christians are being reminded that they are becoming spiritual houses as they are like living stones, “to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5) By Jesus being the living stone, we are also called to be life-giving, living stones of God. By Christians being referred to as living stones they are conjoining themselves with Christ, the cornerstone, which leads to the one building being built out of stones, the church. Ernest Best argues that when Peter is writing about the temple, it is about the communities which are the temple and not the traditional idea of the building. These verses are based on Godly election and social exclusion, a theme which is continued throughout the Bible, as Christians are called to be a set apart nation (Psalm 4:3, 2 Corinthians 6:17). Calvin calls it our duty as Christians to be a spiritual temple to God. He sees it as an honour to be a temple to God as well as making us priests. Calvin believed that God is making “one house from the whole number of the faithful. For though every one of us is said to be the temple of God, yet all are united together in one, and must be joined together by mutual love, so that the temple can be made of us all.”
Verse 5 holds promises for Christians; that they will become living stones and that they will able to share Christ living inside of them. Feldmeier argues that only when the ‘living stones’ are a ‘building’ and working together, can they “fulfil their intended purpose to be a “spiritual house.” He believes that the stone metaphor is one which “alludes to the concept of the Christians as God’s temple.” Meaning that, when Christians are working together and fulfilling their God given purposes they being a spiritual house of God.
In verses six to eight, Peter uses Old Testament passages to emphasise the declaration that Jesus is a living stone, leading a way for His people. This is a subject which I shall later discuss and explore the importance the Scriptures of Israel hold for believers. Verse 8b, “they stumble because they disobey the word, as they were destined to do,” according to Grudem, this was for the purpose of encouraging God’s people that they are in the centre of God’s will and His perfect control. He says that this verse is not intended by Peter to bring distress, because it demonstrates sovereign and predestined plans for His people.
This passage is one of both Christological and ecclesiological, therefore it is looking at the role which Jesus played in both the new and the old covenant and the importance this has for the 21st century church. This passage as a whole speaks of the sacrifice that Jesus made for God’s chosen people and the implications that holds for Christians, so that they can live a holy life which is pleasing to God. In verse 7, Peter writes of the honour it is to be a child of God and reiterates “as Christ is precious to the Father, so are we made precious.”
“Stones are built into houses, but houses are also temples; and in temples holy priests offer spiritual sacrifices.” Verse 9 explains the priestly blessings which is anointed onto God’s people and the call which it puts onto their life to, “proclaim the excellencies of him who called you out of darkness into his marvellous light.” Peter uses the term “chosen race” which is an “allusion to Israel,” which is constantly reminding the Jews of the covenant that God has with His people.
The Israelites broke the covenant which they had with the Lord, they committed immoral acts and did not glorify God in their thoughts and their actions. However, “just as God’s presence sanctified the Temple of Jerusalem, the Holy Spirit sanctifies the Christian community, setting apart for God’s own.” Verses 9 and 10 speak of the redemption which is bestowed upon God’s chosen people. “The temple of the new covenant is a spiritual temple,” one which contains the people of the “chosen race.” (1 Peter 2:9) Peter is reminding the reader that whatever race, social standing or age, that when they accept Christ is Lord, that they are welcomed into His holy nation and are called His sons and daughters. “Once you were not a people, but now you are God’s people” (1 Peter 2:10a) emphasises the inheritance of God’s people and a reminder of the promise which God gave to Israel (Exodus 19:6). Once Israel held “God’s special affection… but this affection is now transferred to the Christian Church,” one in which Peter was writing to and for the readers of today.
Scriptures of Israel
Peter’s references to the Old Testament, speak of the prophecies which were written in Isaiah 8:14, 28: 16 and Psalm 118:22. All of these verses speak of a God given stone which will be a stumbling ground for Israel and Judah (Isaiah 8:14). After Isaiah declared the wickedness of his own nation, he gave insight to the work that God would be doing at Zion.
All of the references which are made connect to the theme of stones being Jesus Christ. Michaels believes that Peter is using these “quotations to emphasize the identity of his readers as “believers” in contrast to the “unbelievers”… whom they were in daily contact.”
Elliott believes that the midrash of 1 Peter and the stone analogy is for the audiences of the “royal priesthood” and the elect. Sargent believes that Peter is linking the communities at the time by drawing on the stone texts, which are Peter’s own, and Christ being the cornerstone.
Isaiah writes “and he will become a sanctuary and a stone of offence,” (Isaiah 8:14 ESV) implying the existence of a being who will be a sanctuary for those who have also been discarded by the builders. Throughout history, Jewish people were exiled and mistreated by those in authority and leadership over them, apart from when Jesus came to reign over them. Peter drawing on this passage, is reminding the Jewish people that God has been faithful to them and that He will provide for them in their needs. Isaiah also declared Israel’s divided kingdom and the implications this held for the residents of Jerusalem, “for both Israel and Judah he will be a stone that causes people to stumble and a rock that makes them fall.” (Isaiah 8:14 NIV) Both Judah and Israel caused offence to God and could not agree with His ways and His plans for them, meaning their stumble would not be against each other but against God, by them not wishing to live Godly lifestyles.
Isaiah 28:16 is cited in verse 6 of 1 Peter 2, this Isaiah prophecy is speaking of “the chosen stone placed in Zion.” This chosen stone that is referenced is the cornerstone, around which the construction of the building is based. This metaphor is used for Christ, being the cornerstone, and His chosen people being the other stones. Jobes comments that Peter knew that Isaiah had encountered the Holy Spirit and, in that time, had seen the sufferings that Christ and His followers would encounter. The words of Isaiah would have even then been considered Scripture by Jews, so by Peter making references he was using language which they would understand and would acknowledge God’s authority.
Psalm 118 “is a hymn of praise,” one that also is a declaration of God’s steadfast love. Peter’s use of the Psalm allows the readers and listeners to picture a stone being discarded by builders, to be used later as the cornerstone, the most important pivotal stone in a building. Peter uses the reference of stones to reiterate Jesus being the cornerstone of life which was turned away from society. This imagery could have been used to give hope to Christians at the time of great persecution after Jesus’ death, and encouraging them in their Christian walk. In 1 Peter 2:7, Peter writes of the honour it is to be a believer and in verse 9 and 10 he speaks of the inheritance received when a person gives their lives to the Lord. God’s love is shown both in Psalm 119 and 1 Peter 2:4-10, emphasising the endurance His love holds and the place that believers hold in the heart of God.
Old Testament History of the Priesthood
Exodus 19:6 declares that the Israelites “will be for me a kingdom of priests and a holy nation.” This verse is foretelling the inheritance that the Israelites would receive when Jesus came. This unique verse in the Old Testament holds different meanings for different scholars, whilst Robert Scott agrees with Kurt Galling that the Hebrew which is provided in this verse implies that the meaning is “a kingdom set apart like a priesthood.” Implying that Israel are a chosen people made to worship and exalt God. Whereas H. Bauer believes that the verse is an overflow of God’s kingship and therefore the priests and the holy nation are Israelites who have been adopted into God’s kingdom. When Jesus came he was the fulfilment of the role of the perfect priest. He was a sacrifice for our sins, bringing God’s people nearer to him, which is what Peter is referencing in 1 Peter 2:4-10, using the Scriptures of Israel to show the foretold prophesy’s taking place in history. Many believe that Exodus 19:6 is making way for the Levitical priests and the role they were to play in Israel’s history, however Elliott does not agree with this. He believes that it “in no way relates to the Levitical image,” as the “sources are independent” from one another.
In Deuteronomy 18, the Levites are informed that they are not to receive an inheritance from God due to the work that they shall do on earth, by being the priests and pastors of Israel. Numbers 18 also decrees that the Levites are not to receive an inheritance from God, except the tithes of the Israelites as they are to be serving in the tent of meeting; they did not need land to bring in wealth and goods because the Lord promised He would provide for them. The Levites were spiritually responsible for the Israelites, they provided the teaching, dealt with pastoral issues, facilitated worship and sacrifices. God was clear to the Israelites that they should give the best portion of their tithe to the Levites and that they must not neglect them (Deuteronomy 12:18-19).
The Levites were chosen to do the Lord’s work which is a continuous theme throughout the overarching narrative of the Old Testament. Throughout the Bible God continually anoints ‘new priests’ to lead His people, whether Levite or not. Whilst engaging with the priesthood of all believers, we could perceive that throughout out the years God has provided for His people. With Jesus bringing the new covenant, he also brought about a new priesthood, one in which they did not have to solely worship in one place and or be clergymen, but they were everyday believers, which have the Holy Spirit living inside of them.
Conclusion
Based on my 1 Peter 2:4-10 research, I have concluded that I believe this passage is about the priesthood of all believers. This is consequent to my interpretation of the Scriptural meaning behind the passage. Whilst looking at scholar’s views, in particular Elliott’s and Luther’s, I believe Peter is writing about a spiritual temple which is made up of believers, instead of a literal building, meaning followers of Christ are priests anointed by God, working for His kingdom.