My Inheritance: The Biblical Study of the Priesthood of Believers

By Tammy Janiece Jacko

The apostle Paul declares in 1 Peter 2:9-10 (NIV)...

But you are a chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not rec

• Language: English
• Publisher: Trilogy Christian Publishing
• Release date: Mar 25, 2021
• ISBN: 9781647733896

Book preview

Introduction and Overview of Participant Assignments

This biblical manual on the Priesthood of Believers targets men and women of all ages, that emphasizes faith, sanctification, and discipleship according to the Old Testament law and the New Testament of grace. Although the priestly storyline begins in honor but results in sin, God’s purpose initiates the Abrahamic covenant and gives birth to a great nation with one tribe serving as a priesthood.

Comparison of the Old Testament Levitical priesthood of Israel with the New Testament priesthood of Believers and their relationship with Jesus, the High Priest, and addresses their function and requirements as written in the Torah or the Bible. The thematic-typological emphasis in the Old Testament links to our principal purpose, which is to live a dynamic relationship with God, who calls His children to Himself. This dynamic relationship requires living a life of holiness¹ as children of God, the image of community,² and the fulfillment of the priestly role.

The biblical study design can meet the needs of a churchwide, small group, or independent Bible study. The outline of the weekly study includes the introduction of at least one key character, Scripture reading, and an introduction to the lesson. The four daily weekly activities include fill-in-the-blanks, multiple-choice questions, comparison charts, and making observations in the passage.

Eight—Week Bible Study at a Glance

Week 1

The Believer-Priesthood

Biblical Principle: Chosen, Royal, Holy, and Peculiar

Week 1: A Character Study of Peter

Fisherman

Simon of Bethsaida was the son of Jona (Matthew 16:17; John 1:42) and the brother of Andrew (John 1:44). Simon and his family were Galilean fishermen (Mark 1:16; Luke 5:2–3; John 21:3) in business with the sons of Zebedee, James, and John (Luke 5:10). Peter was married (Mark 1:29–31; 1 Corinthians 9:5) and a resident of Capernaum (Mark 1:21, 29), but prior to becoming Jesus’ disciples, Peter and Andrew received instruction from John the Baptist (John 1:35–42).³ Scripture mentions that Jesus healed Peter’s mother-in-law (Matthew 8:14–15) and that his wife traveled with him on his missionary journey (1 Corinthians 9:5).⁴

Disciple

Among the twelve disciples, Peter was the leader. His name is often recorded first in the list of disciples, and he frequently served as their spokesman (Mark 3:16; Luke 6:14; Matthew 10:2). Jesus singles Peter out to teach various principles (Mark 8:29–33), and he was present when Jesus raised the synagogue ruler’s daughter (Mark 5:35–41) and was arrested in Gethsemane (Mark 14:43–50). Peter also witnessed the Transfiguration (Mark 9:2–8). Although Peter represents the disciples, he was the disciple of little faith, and his unpredictable behavior came to a climax with his infamous denial scene (Mark 14:66–72). However, after Jesus’ resurrection, Peter received a personal restoration in fellowship with Jesus Christ, who gave Peter a position of prominence (John 21:15–19; 16:7).⁵ Peter is also noted for asking Jesus the awkward question of how many times one should forgive a sinning believer (Matthew 18:21) and continues to astonish readers for his willingness to walk on water (Matthew 14:28). Peter is one of three men in Jesus’ inner circle, and during the final week in Jerusalem, John and Peter were assigned the task of preparing the last meal (Luke 22:8).⁶

Apostle

Peter played an influential role in establishing the Jerusalem church in the Early Church (see early chapters in Acts), but James, the brother of Jesus, became the leader of the Jewish community. Initially, Peter was an effective missionary to the Gentiles (Acts 10–11), but God ultimately called the Apostle Paul to usher Gentiles into the fold.⁷

Peter was:

The first to be called (John 1:40–42; Mark 1:16–18).

The first to be named among the disciples (Mark 3:14–16).

The first to recognize Jesus as the Messiah and confess Jesus as Lord (Matthew 16:13–17).

The first of the twelve to witness Jesus’ resurrection from the dead (1 Corinthians 15:5).

The first to preach the gospel of salvation to the Gentiles (Acts 1–11).

The first to inspire the writing of a Gospel, drafted by Mark, who served as Peter’s interpreter while in Rome (referred to as Babylon) (1 Peter 5:13).⁸

Assignment to the Jewish People—God’s Plan

As the humble servant of Jesus Christ, Peter serves as a conduit in the Early Church by striving to hold the diversified strands of ancient Christianity. Peter died as a martyr in Rome in the 60s, but his legacy continues to live on through 1 and 2 Peter, which provides an account of the proclamation, witness, devotion, and ministry of an imperfect follower of Christ.⁹

Purpose of 1 Peter—Man’s Purpose

Jesus called Peter a rock, and while he was not always rock like, by God’s grace became a rock. The Bible contains the two books written by Peter during his time in Rome, recognized as 1 and 2 Peter, but this study will focus on 1 Peter, which makes the appeal to holiness and encourages personal Christian living (1 Peter 1:14–2:12; 2:24–25; 3:8–13). The readers of 1 Peter were both Jews and Gentiles, but many believers were Gentiles. Peter did not have a formal education, yet his stylish sophistication reflected his professional communication as a tradesman and mirrored his conversation with the Greek-speaking men. His ministry training from Jesus and encounters with the Early Church made him an effective influence in the Church. The summary of the book identifies God’s grace in salvation (1:3) and its work in the believers’ life through holiness (1:132:12), by addressing how Christians should act (1:13–25) and what behaviors should be avoided (2:1–12). Peter continues his discourse by addressing the outworking of grace in daily living, as well as submission to government and spouses (3:1–7) and the test of suffering (3–4:19). The final chapter of 1 Peter speaks to elders (5:1–4) and the congregation (5:5–10).¹⁰

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light; which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

(1 Peter 2:9–10 KJV)

The focus of this Bible study will develop from 1 Peter 2:9–10 (KJV), as Jews and Gentiles receive revelation of their status as [a] chosen generation, a royal priesthood, a holy nation, a peculiar people; that should shew forth the praises of him who hath called you out of darkness into his marvelous light; which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.¹¹

Join me in lesson one, where we will look at the definition of the word priest and explore an overview of God’s plan of a royal priesthood in the Old Testament, and the development of the New Testament priesthood.

Week 1

Introduction: The Believer-Priesthood

Chapter Reading—1 Peter 2

Scriptural Emphasis—1 Peter 2:9–10 (KJV)

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light; Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Introduction—Chosen, Royal, Holy, and Peculiar

Overview of I Peter 1–2:10

Peter introduces 1 Peter by identifying himself as an apostle of Jesus Christ (1 Peter 1:1) and addressing the Christians as God’s elect, who have been chosen according to his unconditional sovereignty. The readers of this book are scattered (diasporas) through Pontus, Galatia, Cappadocia, Asia, and Bithynia because they have been separated from their homeland. These Christians were chosen according to the foreknowledge of God, and have been set apart by the sanctifying work of the Holy Spirit, which results in obedience because of the blood of Jesus (1 Peter 1:1–2). Peter praises God, for He is the author and source of salvation and the Father of our Lord Jesus Christ, through His great mercy. The manifestation of the living hope of redemption of Jesus Christ results from the power of God (1 Peter1:3–5) through the resurrection that brings new birth and causes great rejoicing among Christians.¹²

The faith or living hope is crucial for Christians, especially when they are called upon to suffer grief in various trials (1 Peter 1:3–6). These trials refer to persecution and not normal problems, but they result in the refinement of one’s faith, just as gold is refined in the fire (1 Peter.1:7). God accomplished salvation through Jesus Christ, and Christians cannot see Him, but like Peter, they believe in and love Him, through an expression of their glorious joy. Christians are the recipients of the salvation that God promised to all people through faith (1 Peter1:8–9). Scripture notes the prophets were speaking of this eternal gift through grace, pointing to the Spirit of Jesus Christ as the gospel is preached by the Holy Spirit, whose suffering results in glories (1 Peter 1:10–12).¹³

The purpose of this living hope that brings new birth is a lifestyle of holiness. Peter tells the readers to prepare themselves for transformation by turning their attention toward holiness. First, Peter tells Christians to prepare their minds for action through reliance upon the Holy Spirit, Scripture, prayer, and desire for change because "obedience is a conscious act of the will.

Christians in conflict with habitual sin and addictions need a tough-minded holiness that is ready for action."¹⁴ Second, he tells them to be self-controlled or nephontes (stems from the verb nepho), which means to be free from every form of mental and spiritual drunkenness or excess.¹⁵ Peter admonishes Christians to "set your hope, to be set perfectly (teleios) or unchanged and without reserve on the grace bestowed when Jesus Christ is revealed." Peter stresses the mental preparation required to not conform to (syschematizomenoi) evil desires (1 Peter 1:13–16).¹⁶

Jesus paid the high cost of salvation, and Christians are called to live in God-fearing faith and reverent fear. Christians know that God exercises impartial judgment and their right to call Him Father leads to obedience. The children of obedience should be strangers to their former lives because they have been redeemed by the precious blood of Jesus Christ, the perfect Lamb of God. The plan of salvation was designed before the creation of the world, and at the appointed time, Christ was resurrected from the dead and glorified in His ascension for payment for sin, hope, and faith (1 Peter 1:17–21).¹⁷

When believers obey the Word of Truth, faith results in purification, which increases intimacy, sincerity (anypokriton) or unhypocritical, unity, and deep love between believers and God. When a sinner receives Jesus as Savior, he or she is born-again by God’s Word, which is imperishable (aphthartou), alive and permanent (1 Peter 1:22–25).¹⁸

Peter shifts the believer’s attention to five sins of attitude and speech, which if harbored, would drive wedges between believers.¹⁹ Peter instructs Christians to repent of these sins because malice (kakian), deceit (dolon), hypocrisy (hypokriseis), envy (phthonous), and slander (katalalias), are spiritually destructive. These vices should never be the testimony of born-again believers. The goal is to be nourished by the Word that is spiritual food, like babies who desire milk. Likewise, knowledge of Christ for Christians is like tasting the pure milk, which allows them to declare that the Lord is good (1 Peter 2:1–3 NIV).²⁰

The apostle firmly tells Christians that as a result of coming to Jesus Christ and experiencing purification, they are now prepared to practice the ministry of holiness, and together, offer spiritual sacrifices as a royal priesthood. Peter observed men who rejected Christ, but the precious Christ Jesus has been chosen by God. Believers of Christ identify with the Living Stone as they are also living stones. The image is of a spiritual house (called the Church) serving in ministry as a holy priesthood that offers spiritual sacrifices. Jesus is the cornerstone that holds the adjacent walls of the building together. Christians will never suffer shame as it relates to connectedness with Jesus Christ. But those who reject Jesus Christ and are disobedient to the message of God’s Word are destined to stumble.²¹

1 Peter 2:9–10 (NIV), leads to the focus of this biblical study, where Peter tells the readers of the text that they are contrasted with the unbeliever and reminds them that they are a chosen people. In the Church Age, believers (Christians) are called a royal priesthood, a holy nation, a people belonging to God. God’s purpose in choosing believers for Himself is so that they may declare the praise unto Him before others.²² The believer-priests should live so that their heavenly Father’s qualities (distinguished qualities, excellencies, or virtues (aretoi), are observed every day.²³

The Definition of Priest

The Hebrew word kohen refers to priests and the priesthood. A priest is an authorized minister of God who officiates at the altar and in other cultic rites, performing sacrificial, ritualistic, and mediatorial duties by representing individuals before God. The concept of the priest (kohen) was common in the priesthood of the Hebrews, but also among the Egyptians (Genesis 41:50, 46:20; 47:26), Philistines (1 Samuel 6:2), and particularly, the gods Dagon (1 Samuel 5:5), Baal (2 Kings 10:19), Chemosh (Jeremiah 48:7), Baal and Asherim (2 Chronicles 34:5). The first five books of the Bible are called the Pentateuch: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The Pentateuch and especially the book of Leviticus are recognized as the manual of the priesthood, identifying 185 (or one third) of all references to priests in the Old Testament.²⁴ "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites" (Deuteronomy 17:18 NIV). ²⁵ In the Old Testament, the Levites held the lowest rank in the priesthood by assisting other priests, but in the New Testament, all believers are priests.

God’s Plan of a Priesthood in the Old Testament

Abraham

The concept of receiving an inheritance begins when God calls Abraham into a covenant agreement that includes leaving an idolatrous place and extended family for the purpose of obtaining land and a divine destiny. The agreement requires Abraham’s faith in and faithfulness to God throughout his life, as God takes sole responsibility for blessing him. God blesses those who bless Abraham, curses anyone who curses Abraham, and through him, develops a great nation and furthers communities on earth (Genesis 12:1–3). The covenant is God’s promise and plan to bring redemption and purpose to the earth by revealing Himself through His chosen covenant partners.²⁶ God promises, I am …your God and the God of your descendants after you (Genesis 17:7 NIV),²⁷ which means the orientation of a new generation begins with Abraham and Sarah (Genesis 17; 22:15–18) and later transfers to Isaac (Genesis 26:3–5) and Jacob (Genesis 35:11–12; 48:3–4). This lineage develops into God’s chosen people.²⁸

Moses

The unfolding of an inheritance continues as God commissions Moses, a descendent of Levi, to deliver the nation of Hebrews (Israel) out of Egyptian bondage and call them into a relational and conditional covenant, known as the Mosaic Covenant. The agreement is bilateral, which means both parties share responsibility. Israel declares their commitment to Yahweh, and Yahweh declares to be Israel’s God (Exodus 6:7; Leviticus 26:12; Deuteronomy 29:12). As Israel remains faithful (Leviticus 11:45; 22:33; 25:38; Numbers 15:41) according to the law, God will bless them, but disobedience brings a curse.²⁹ God states, "And ye shall be unto me a kingdom of priests and a holy nation. These are the words which thou shalt speak unto the children of Israel (Exodus 19:6 KJV). The call for the priests as well as the nation (Exodus 19:6 NIV) to be holy, set apart to the one who is holy, holy, holy, makes demands on behavior as expressed through the Decalogue (Ten Commandments) and priestly legislation."³⁰ The Mosaic Covenant traces the royal relationship back to the promises (Genesis 17:6 NIV) and instructions (Deuteronomy 17:14–20 NIV) concerning the royal rule, and the revelations and consultations for the king and kingdom citizens (1 Kings 9:4–9 NIV).

The priestly agreement regarding the tabernacle construction (Exodus 28–29 NIV) becomes official (Leviticus 8–9; Numbers 18 NIV) with defined roles in sacrificial offerings, festivities, and moral, ritual, and ceremonial responsibilities (Exodus-Numbers).³¹ God fulfills His promise to Israel by giving them prosperity in the land of plenty and full blessings as God’s presence encamps around them; however, sin erodes their victory and leads to Israel’s exile from the land (Psalm 106:41; 46; Jeremiah 32; Ezekiel 20 NIV). The redemptive work of God brings discipline (Judges 2:1–3; 6:8–10; 1 Samuel. 12:8–12; Isaiah 63:7–14; Jeremiah. 2:6–7; 32:16–25; Psalm 78;106; Nehemiah 9; Ezekiel. 20), as Israel responds positively and negatively to the covenant (Deuteronomy 6:26; Joshua 24; Psalm 105; 135; 136). Whether or not Israel obeys God, he responds to their rebellion with patience, mercy, and grace.³²

David

Greater revelation comes as God discloses that He will set a king over His people, which declares Israel as a royal people with a king protecting them from bondage. David, the son of Jesse, finds favor with God and is anointed as God’s chosen servant king. God’s strategy for the Israelite community involves two groups: kings and priests (or Levitical order) (Numbers 18). God makes Himself their portion and inheritance.³³ Initially, the priesthood begins with …the Aaronic priests, and the broader group of Levites.³⁴ Their identity is obviously priestly and Levitical, but their function within the broader identity is sons of Israel (Numbers 18:5, 8, 11, 14, 19, 20 for priests; 18:6, 21, 22, 23, 24, 26, 28, 32 for Levites).³⁵ The priests/Levites claimed their royal identity and took responsibility for offering sacrifices for their people.

The king was required to copy the law before the priest/Levite. As king, David was instructed to keep the words of the law and its statues, and not allow his heart to be lifted before God (Deuteronomy 17:14–20). God was firmly warning David to avoid sin. The priestly status (Numbers 18:19; 25:12,13; Nehemiah 13:29; Jeremiah 33:21; Malachi 2:4–5,8) mandates responsibility (Numbers 18) and accountability (Psalm 2) as a royal house (2 Samuel 23:5; Psalm 89:35; 132:12; Jeremiah 33:21; 2 Chronicles 21:7, 7:18; Isaiah. 55:30).³⁶

The Development of the Priesthood in the New Testament: An Inheritance

The Old Testament Covenant ends with anticipation of a new covenant that will usher in a new king, a new order of the High Priest, and an inclusive priesthood that will cause the exiles to return to live in their homeland. The prophet Jeremiah speaks to the returning exiles saying, their hope of restoration and reconciliation gives witness to a new covenant relationship, for God promised, …I will be their God, and they will be my people (Jeremiah 31:33).³⁷ Peter has the task of ministering to the Church by reminding Christians that righteous conduct reveals the reality of their faith, especially during harsh persecution. When faced with oppression, the Church should be mindful that Jesus’ death and resurrection mean that He reigns over high demon powers (1 Peter 3:18–22). According to 1 Peter 2:4–10, Jesus is the true tabernacle, the Living Stone, who is forming God’s authentic and new temple or tabernacle, and the book of Hebrews affirms that Jesus is the prophet, priest, and king.³⁸

Israel’s role as priest-king is fulfilled in Jesus Christ. He is the true Adam, the true Israel, God’s faithful priest, and true king. According to Hebrews, as the Melchizedekian priest, Jesus restores the relationship Adam had in the garden, brings human beings into fellowship with God, and guarantees a place for believers in the heavenly city because of His atoning sacrifice. The roles of priest and king are not limited to Jesus Christ but extend to those who are united with Him by faith.

This inheritance is for every person in the New Testament and every believer today, whether Jew or Gentile, bond or free, male or female. In the Old Testament, Israel was God’s special possession, but now, through Jesus Christ, the Church fulfills the role as God’s special possession (Ephesians 1:14; 1 Peter 2:9), as His priests and a holy nation. The Church is no longer a political entity or government where priests rule in the name of God or another deity. The Church is comprised of believers who come from countries and realms all over the world, serving as a kingdom of priests and a holy nation. In the Old Testament, the temple was located exclusively in Jerusalem, but in the New Testament, Jesus is the true temple. The Church is the temple, and God’s presence is known among His people.³⁹

Notes

Week 1

Lesson Review

Fill in the Blank

Definition

1. A ________________________ is an authorized minister of God who officiates at the altar and in other cultic rites, performing sacrificial, ritualistic, and mediatorial duties, by representing individuals before God.