In my last post, The Collective Identity of the Church, Part 1, I introduced to you the idea that the members of the Christian Church must understand ourselves not as individuals, but each as part of the collective reality of the Church. I emphasized that we must surrender our need for individual identity and validation and adopt instead the collective identity of the church.
Today I want to connect the claims I made in that post with Biblical evidence of the Church's identity as the particular and set-apart people of God, making connections between the New Testament Church and the Old Testament people of Israel and exploring the imagery of the Church as a Body. I want to help you see the collective nature of our identity, and the importance of living into that collective identity.
1 Peter 2:4-10—The Church and OT Israel
In his first epistle, the Apostle Peter provides a solid foundation for the Church’s understanding of its identity as a collective entity. The recipients of the letter were believers who had been scattered throughout the region of Asia Minor and subjected to various trials and tribulations, and were questioning the Gospel and their inclusion in the Church. Peter wrote in order to establish and affirm these believers' self-understanding as the people of God, with this being the dominant theme of 1 Peter 2:4-10. The believers needed to remember who they were. The imagery used in this text, particularly in verses nine and ten, points back to the collective identity of the Jewish people as the chosen nation of Israel and ties the identity of the Church to the identity of Israel in significant ways.
Peter writes in 1 Peter 2:9: “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.” The connection to Exodus 19:5-6 is obvious, even with only a quick glance at the Old Testament text: “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation…” Any in Peter’s audience who were Jewish in their spiritual and national heritage would have heard those descriptors—chosen people, royal priesthood, holy nation, and special possession—and would have immediately made the association with the Mosaic covenant, with God’s setting apart of the Israelite nation for a particular and holy purpose. Peter’s use of this imagery asserts that “the Christian Church has now inherited the peculiar character and privileges of Israel.”(1) Namely, they would have understood that the Church as a collective whole was the holy, set-apart people of God.
Paul's teaching in Galatians chapters three and four reinforces Peter's claim that the Church is the continuation of the people of Israel. In these chapters, Paul describes the Law (i.e., the Mosaic Law) as the “guardian” over the children of Israel, given to provide instruction and training until the time was right for Israel to receive the inheritance as fully adopted sons (and daughters). This adoption was accomplished through the redemption of Christ, and Paul addresses the believers in Galatia as those who have received the inheritance.
In this text, Paul uses imagery of childhood and immaturity. Galatians 4:3 says, “…when we were underage…” or “when we were children,” communicating the idea of an underage person who can’t make decisions for himself or herself because they lack the maturity and the authority to do so. This “minor”—i.e., Israel—was still in need of the supervision and care of the guardian. However, by the redemptive work of Christ, this underage heir was brought into fullness of maturity and with that maturity came the full inheritance of sonship. This “heir” is now known as the Church. The essential identity of the people has not changed; it has only grown into its mature realization through the power of Christ.







