Priesthood of All Believers: Explained and Supported in Scripture
This article: 1) defines the priesthood of all believers; 2) reviews its origin in church history; and 3) supports the doctrine with scripture.
The priesthood of all believers affirms that every Christian, by union with Christ, enjoys direct access to God and is commissioned to serve Him in daily life. The doctrine emphasizes both dignity and duty. Dignity speaks to access to the Father through the Son by the Spirit. Duty speaks to spiritual sacrifices, intercessory prayer, proclamation of the gospel, and holy conduct among the nations. Scripture grounds this identity in Christ’s finished work and applies it to the whole church, not only to leaders. The Old Testament promise of a kingdom of priests finds its fulfillment in the New Testament people of God. This truth rescues congregations from clericalism and passivity. It also energizes discipleship, since every believer is invited to participate in God’s mission. Churches flourish when all members live as a royal priesthood in worship, witness, and works of mercy.
Protestantism is a Christian system of beliefs that resulted in the independent separation of believers from the authority of the Catholic Church. This event in church history was not intended to condemn Catholics, but rather to declare independence to practice Christianity apart from the government of Catholicism. American history holds deep roots in this doctrine by the motives of many of our founding fathers, who migrated here to enjoy the freedom of religion. Such freedom later became the driving force of our declaration of independence as a nation, and the first amendment of our constitution.
Building on this, Protestantism insisted that Scripture is the supreme authority for faith and practice. The movement also taught that salvation is by grace through faith in Christ alone, and that the whole church stands before God with equal access. These convictions shaped communities that valued literacy, conscience, and congregational participation. In the American story, this spiritual vision prepared the soil for civic liberty. The same logic that rejects a religious monopoly also resists a coercive state. The earliest colonial covenants often joined gospel aims with social order. When believers gathered to form churches, they brought with them habits of self-governance and shared responsibility. These habits influenced later discussions about rights, representation, and the rule of law. Religious liberty became a practical outworking of the belief that God alone is Lord of the conscience.
This is evidenced by the words of the Mayflower compact, which opens stating:
“Having undertaken, for the Glory of God and advancement of the Christian Faith and Honor of our King and Country, a Voyage to plant the First Colony in the Northern Parts of Virginia… in the year of the reign of our Sovereign Lord King James, of England, France and Ireland.”
As a side note, this is the same King James that gave us the King James Bible of 1611. (Bradford, 1952).
The Mayflower Compact reads like a brief church covenant and a civil pledge at the same time. The signers anchored their venture in the glory of God and the advancement of the Christian faith. Their statement shows that worship and work, piety and polity, belong together in a Christian vision of society. This compact became a prototype for later agreements that ordered life by consent under God. The presence of King James in the text simply identifies the historical context of 1620 and connects the document to the English crown. The reference to the King James Bible reminds us that Scripture in the vernacular shaped the imagination of early settlers. With the Bible in hand, communities could hear, read, and apply God’s Word in their own assemblies. That practice aligns naturally with the priesthood of believers, where God’s people listen to Scripture and live it together. (Bradford, 1952).
The Encyclopedia of American Studies states:
“The Pilgrims were English settlers, members of a Separatist sect, who emigrated to New England in 1620 in search of the opportunity to practice their religion without persecution. England had been in religious turmoil for years. Henry VIII challenged the Pope’s authority and broke with Rome in the 1530s, assuming the role of head of the church” (Encyclopedia of American Studies, 2010).
This summary helps explain why congregations in the New World emphasized freedom of worship and congregational life. Separatists believed that churches should be composed of visible saints who covenant together under Christ’s rule. They valued preaching, prayer, and the ordinances as means of grace. They also practiced mutual accountability. The turmoil described here created a path by which ordinary believers learned to stand before God without reliance on a distant hierarchy. In America, this produced congregations where laypersons prayed, taught, served, and governed alongside pastors and elders. The theological conviction matured into social practice. The priesthood of all believers thus moved from page to parish.
In a letter to Thomas Jefferson, John Adams said:
“The general principles, on which the Fathers achieved independence, were . . . the general principles of Christianity.” (Cappon, 1959).
This statement recognizes the moral framework that shaped the founders. While the colonies represented diverse traditions, many leaders shared a biblical ethic that honored truth, justice, neighbor love, and accountability before God. These principles supported ordered liberty and civic virtue. Christian convictions about the image of God and the rule of law encouraged protections for conscience and assembly. The result is a culture where citizens may worship freely and churches may pursue mission without state control. Such freedom reinforces the priestly task of preaching, teaching, and serving in public without shame. A people trained by Scripture can bless a nation through righteous living and good works.
The Influence of Martin Luther on the Priesthood of All Believers
Yet, much of this history, even the very existence of the U.S. can be linked to the philosophy of Martin Luther who is often credited for turning the church’s attention back to the biblical teaching of the priesthood of all believers. He openly expressed his thoughts that the pope and bishops anoint, consecrate, and dress in manners different from common people, but argued that such is no indicator of spirituality or even genuine Christianity. His premise was that all baptized believers hold the rites of priests by the authority of 1 Peter 2:9. It is with the zeal of this message that Luther sparked the reformation and the birth of Protestantism. (Luther, 1958/1520).
To expand the historical frame, Luther taught that baptism confers a common priesthood that is equal before God, while public ministry is a particular service entrusted by the congregation. He urged believers to read and interpret Scripture with the church, since the Spirit indwells all who trust Christ. Luther’s aim was not to erase pastors but to restore pastoral work to servant leadership within the one priestly people. This vision fueled the translation of Scripture, the reform of worship, and the education of the laity. It also corrected abuses that placed human tradition above God’s Word. By teaching that forgiveness and access come through Christ alone, Luther removed barriers that kept ordinary Christians from rich communion with God. The result was a church that sings, prays, learns, and serves together with confidence. That confidence carries forward wherever the gospel is preached and believed. (Luther, 1958/1520).
In another publication Luther argues that it is hypocritical to think that the laity should be separated from the clergy when we are forced to accept that all are equal in Christ. Further, he points out that the clergy has no authority over the laity except that which the laity gives them by their free appointment. (Luther, 1958/1520).
This line clarifies the difference between spiritual status and church order. Equality in Christ concerns access and identity. Church order concerns function and stewardship. Authority in the church is ministerial and delegated. It belongs to Christ and is exercised through his Word for the good of the flock. Congregations therefore test, appoint, and support leaders who teach sound doctrine and model godly character. Leaders equip the saints for ministry rather than replacing them. When laity and clergy serve together in humility, the body grows in unity and maturity. This balance protects the church from both authoritarianism and anarchy.
Luther held three central affirmations that gave fuel to the reformation:
1) That the role of priests are nothing more than “functionaries” because all believers are priests. The functionaries are those who merely serve publicly as priests.
2) That all believers have the right to interpret scripture, and need not be dependent upon the pope.
3) That all believers have the authority to call other believers unto the council of the Word of God.
These affirmations align with the New Testament pattern. The apostles call the church a holy priesthood and charge all believers to test everything by Scripture. Public ministry is a recognized function inside the larger priesthood. The right to interpret Scripture is tethered to responsible methods and the rule of faith. The authority to summon one another to the Word flows from our shared identity in Christ. When churches practice these truths, they form communities that are biblically literate, mutually accountable, and mission focused. Such communities can send workers, plant congregations, and engage culture with grace and truth.
The Heresy of Nicolaitanism
Jesus said to the church at Ephesus: Yet this you have: you hate the works of the Nicolaitans, which I also hate. (Rev 2:6 ESV).
Jesus said this to the church at Pergamum: So also you have some who hold the teaching of the Nicolaitans. (Rev 2:15 ESV).
This must be important for Christ to mention it twice in the same chapter and to say that he hates it!
Adding context, the churches of Asia Minor faced pressures from false teaching, idolatry, and social compromise. The term Nicolaitans likely points to a movement that sought to dominate the people of God and blur moral boundaries. Whether the group formalized a hierarchy or promoted permissiveness, the result was the same. The dignity and duty of God’s people were undermined. Christ’s rebuke warns churches against any model of leadership that lords authority over the flock. It also warns against teaching that excuses sin. By contrast, Jesus presents leadership as service, humility, and sacrifice. Healthy churches give voice to the congregation under the guidance of Scripture and Spirit. This pattern accords with the priesthood of believers and protects the church from spiritual tyranny.
Dr. Tim Lahaye writes in his book Revelation illustrated and made plain:
The word “Nicolaitans” comes from two Greek words: niko, meaning “to conquer, or overthrow,” and laos , meaning “the people or the laity.”…. They tried to establish an ecclesiastical order. This latter heresy is known as “Nicolaitanism.” This is an unscriptural idea that causes the church to become enslaved by one man or small group of men whose spiritual life can determine the spiritual success of the church. (LaHaye, 1973, p. 26).
He went on to say:
Nicolaitanism is the doctrine of a strong ecclesiastical hierarchy ruling over the laity; this has never been conductive to a strong spiritual condition in the church. Laymen were given no voice in the church affairs, but were required to obey blindly the decrees of the clergy. The clergy then gradually seemed to gravitate to an impractical ivory tower type of existence that separated them more and more from the people. Whenever a minister loses contact with the people, he ceases to be an effective tool in the hand of God. (p. 41).
(LaHaye, 1973)Dr. Jack Van Impe writes in his book Revelation Revealed:
Not only were the people of the first church of Pergamos worldly, sinful and idolatrous, but they also shared in the wicked practice of the Nicolaitanism as did the church at Ephesus. This, again, is ecclesiastical Hitlerism. It is when the minister says, “I am the head, and you have no choice in the matter,” allowing laymen no voice in the affairs of the church. (p. 35-36).
(Van Impe, 1982) Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave (Mat 20:25-27 ESV).
This teaching from Jesus sets the pattern for Christian leadership. Authority in the church is cruciform. It is expressed in service, patience, instruction, and example. Leaders equip rather than dominate. Members follow gladly because the shepherds smell like the sheep. A church that resists Nicolaitanism becomes a community where gifts are discovered and deployed. Such a church learns to practice both accountability and encouragement. The result is spiritual health across the whole body.
The Following Scripture Supports the Priesthood of All Believers:
1Pe 2:5 ESV(5). 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. 1Pe 2:9 ESV(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. Strong defines this Greek word for priesthood as “the priestly fraternity, that is, a sacerdotal order.” Thayer’s Definition is:
- 1) the office of a priest;
- 2) the order or body of priests.
Rev 1:6 ESV(6). and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. Again Thayer’s Definition is:
1) a priest, one who offers sacrifices and in general is busied with sacred rites
- 1a) referring to priests of Gentiles or the Jews
2) metaphorically of Christians, because, purified by the blood of Christ and brought into close intercourse with God, they devote their life to him alone and to Christ
Scofield reminds us that the greatest of rights afforded to priests is to have access to God. It was the high priest alone that entered the holy place on behalf of the people. This access was left as a mystery to the people. The earthly body of flesh and blood held by Christ is symbolic of the veil that separated the holy of holies from the people. But when he was crucified, his flesh was torn and the veil over the holy place was torn apart. This was a direct signal from God that through Christ, all believers have priestly access to Him (Heb 9:7, 10:19-22; Scofield, 1917).
Heb 10:19-24 ESV
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. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works…
This is the evidence by which we hold the doctrine of the Priesthood of All Believers. We will now consider the function of the NT priest.
The Function of the NT Priest
These passages present both identity and activity. Identity is stated in Peter and Revelation. We are a priestly people who belong to God. Activity is modeled in Hebrews. We draw near with confidence, we confess our hope, and we stir up one another to love and good works. The lexical notes clarify that priesthood language in the New Testament is transferred from temple ritual to the life of the church. Spiritual sacrifices include praise, obedience, generosity, and service. Access to God is no longer restricted to a single high priest. It is granted to every believer through Christ. The veil torn at the cross proclaims that the way is open.
The Believer’s Priestly Responsibilities
The New Testament outlines a portfolio of priestly practices for every believer. We offer ourselves to God in daily obedience. We proclaim Christ and disciple others. We submit our tongues to the Lord for wholesome speech. We visit the weak and share our resources. We keep ourselves unstained from the world through holy living. We pray and intercede for all people, including rulers, neighbors, and enemies. These practices are not optional add ons. They define Christian maturity and mission. When congregations embrace them, the whole body grows up into Christ and the watching world sees a living temple filled with praise.
Ministers Offer the Sacrifice of Themselves
Rom 12:1 ESV I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Php 2:17 ESV
Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.
1Jn 3:16 ESV
By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. We are to keep the praises of His name on our lips.
Heb 13:14-16 ESV
For here we have no lasting city, but we seek the city that is to come. Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.
Offering ourselves means consecrating mind, body, time, and treasure to the Lord. It involves daily repentance and renewed surrender. We imitate Christ when we take up our cross and follow Him. Sacrificial living shows up in serving our families, honoring our commitments, and choosing holiness when compromise would be easier. It also appears in generosity and hospitality. A life poured out for others becomes a fragrant offering to God. The church that cultivates this posture will be steadfast and fruitful. Such sacrifice is not drudgery. It is joyful worship because God is worthy.
Ministers Share the Gospel, Train Others, and Perform the Rite of Baptism
Mat 28:18-20 ESV
Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
Evangelism and discipleship belong to the whole church. Every believer can share a testimony, explain the gospel, and invite others to repent and believe. Baptism is the sign of new life in Christ and entry into the fellowship of the church. Teaching includes grounding new believers in Scripture, prayer, and obedience. Training others multiplies ministry across generations. Mature Christians model faithfulness and pass on patterns of devotion. Congregations can organize teams to visit, mentor, and encourage new disciples. When we obey the Great Commission, Christ’s presence and promise sustain us.
Ministers Control Their Speech
Jas 1:26 ESV
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.
Words can heal or harm. God calls his people to speak truth in love, to avoid corrupt talk, and to impart grace to those who hear. A bridled tongue prays often, blesses enemies, and keeps confidence. It refuses gossip and slander. It resists harshness and sarcasm. It delights to encourage, correct gently, and give thanks. Speech that honors Christ strengthens families, churches, and communities. When believers steward language well, the gospel shines brightly in everyday conversations.
Ministers Visit and Support the Weak
Jas 1:27 ESV
Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Heb 13:16 ESV
Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
Gal 6:9-10 ESV
Let us not grow weary of doing good, for in due season we will reap, if we do not give up. As we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.
Mercy ministry reflects God’s heart for the vulnerable. Visiting the weak requires presence, patience, and prayer. Sharing resources requires intentional budgeting and cheerful generosity. Congregations can organize care teams that deliver meals, provide transportation, and offer companionship. They can partner with local ministries that serve the poor, the elderly, and the marginalized. Compassion also includes advocacy for justice where appropriate. The goal is to display Christ’s love in tangible ways. Doing good to all, especially to the household of faith, makes the gospel visible in our neighborhoods.
Ministers Keep Themselves From Sin
Jas 1:27 ESV
Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Holiness is the context for all ministry. Believers turn from sin and pursue righteousness because they belong to God. Purity protects witness and preserves joy. Practices that help include daily prayer, Scripture meditation, confession of sin, and accountability with trusted brothers and sisters. The grace that saves also trains us to renounce ungodliness and to live self controlled, upright, and godly lives. Keeping unstained does not mean withdrawal from society. It means living as salt and light within it. The Spirit empowers obedience for the sake of God’s glory and our neighbor’s good.
Ministers Pray and Intercede for Others
1Ti 2:1-4 ESV
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.
Col 4:12 ESV
Epaphras, who is one of you, a servant of Christ Jesus, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God.
Intercession is a priestly privilege and responsibility. We bring people and problems to God’s throne of grace with confidence. We pray for rulers so that the church may live peacefully and the gospel may advance. We plead for the lost and labor for the maturity of the saved. Churches can cultivate prayer rhythms in gatherings, small groups, and households. Leaders can teach models of prayer from the Psalms and the Lord’s Prayer. Believers can keep simple lists and pray steadily. God delights to answer and to shape us into the likeness of Christ as we pray.
Conclusion
The National Association of Christian Ministers holds the doctrine of the priesthood of believers. We believe this position is taught in scripture, perpetuated by church history, and affirmed by the origination of the American people. Therefore, on the authority of Scripture, and the obligation of the Great Commission (Mat 28:18-20), as a body of believers we ordain ministers in obedience to God.
As we affirm this doctrine, we also affirm the goodness of ordered leadership within Christ’s body. Ordination recognizes character, calling, and competence for public service. It does not create a different spiritual class. Pastors and elders equip the saints, guard the gospel, and shepherd the flock. The whole church remains a royal priesthood with equal access to the Father through the Son. This conviction shapes worship, discipleship, and mission. It also shapes public witness, since a mobilized church can love neighbors in word and deed. Our aim is to honor Christ by forming congregations that live as a living temple filled with prayer, praise, and sacrificial love.
Further Considerations
“The priesthood of all believers… means that in the community of saints, God has constructed his body such that we are all priests to one another. Priesthood of all believers has more to do with the believer’s service than with an individual’s position or status. We are all believer-priests. We all stand equally before God. Such standing does not negate specific giftedness or calling. It rather enhances our giftedness as each one of us individually and collectively does his part to build the body (Eph. 4:11-16). We are all priests. We are all responsible.” (Daniel Akin in Perspectives on Church Government, p. 37) (Akin, 2004)
Statement from the Southern Baptist Convention:
“We affirm the priesthood of all believers. Laypersons have the same right as ordained ministers to communicate with God, interpret Scripture, and minister in Christ’s name. That is why the Convention requires strong lay involvement on its boards. This doctrine is first and foremost a matter of responsibility and servanthood, not privilege and license. It is of course, a perversion of this doctrine to say that all views are equally valid, that you can believe anything and still be a Baptist or that the pastor has no unique leadership role.” (Southern Baptist Convention, n.d.)
Key Takeaways
- The priesthood of all believers gives every Christian direct access to God and a share in ministry.
- Church history from Luther to early America reinforces congregational participation under Scripture.
- Biblical passages such as 1 Peter 2, Revelation 1, and Hebrews 10 establish both identity and practice.
Practical Applications For Churches
- Equip all members for prayer, witness, and service through training pathways and mentoring.
- Organize care teams to visit the weak and coordinate benevolence with transparent stewardship.
- Feature testimonies and member led ministries to model the priestly call in weekly worship.
Related NACM Resources
- NACM Home for ordination, licensing, and ministry resources.
- Southern Baptist Convention: Priesthood of Believers for an external perspective.
FAQs
Is the priesthood of all believers opposed to ordained leadership?
No. Ordination recognizes service roles. All believers share priestly access while pastors and elders equip the saints.
Does this doctrine mean every view is equally valid?
No. Believers test teaching by Scripture and the church’s rule of faith. Equality of access does not erase biblical standards.
How does this shape local church life?
Members pray, witness, serve, and disciple. Leaders do the same while they train and coordinate. Congregations practice accountability and mercy.
What spiritual sacrifices do believers offer today?
Praise, obedience, generosity, intercession, and lives devoted to God’s will in daily vocation and community.
Where can ministers begin implementing this?
Start small with prayer partners, testimony sharing, care teams, and evangelism training aligned to Matthew 28:18 20.
Mission Focus: Rethinking the Church’s Role
The Church’s mission is outward focused, grounded in the Great Commission (Matthew 28:18 20), equipping believers to make disciples in everyday life. This means mobilizing members for relational evangelism, workplace discipleship, and compassionate service so that congregations function as a living temple in homes, neighborhoods, and networks.
APA References
Note: This APA list replaces the earlier placement and now follows the FAQs, per your rule.
Akin, D. L. (2004). Perspectives on church government. B&H Academic.
Bradford, W. (1952). History of Plymouth Plantation, 1620 1647 (Original work completed c. 1650). Massachusetts Historical Society.
Cappon, L. J. (Ed.). (1959). The Adams Jefferson letters (Vol. 2). University of North Carolina Press.
LaHaye, T. (1973). Revelation illustrated and made plain. Zondervan.
Luther, M. (1958). To the Christian nobility of the German nation. In J. Atkinson (Ed.), Luther: Early theological works. Westminster Press. (Original work published 1520)
Luther, M. (1958). On the Babylonian captivity of the church. In J. Atkinson (Ed.), Luther: Early theological works. Westminster Press. (Original work published 1520)
Scofield, C. I. (1917). The Scofield reference Bible. Oxford University Press.
Southern Baptist Convention. (n.d.). Priesthood of believers. https://www.sbc.net/aboutus/pspriesthood/
Van Impe, J. (1982). Revelation revealed. Zondervan.
Vine, W. E. (1985). Vine’s expository dictionary of biblical words. Thomas Nelson.