The distinction between clergy and laity has been a part of church organization and structure for centuries. However, some have questioned whether this division between professional “religious” leaders and lay people is truly biblical.
On one hand, the New Testament does seem to indicate some distinctions between those who are called to more full-time ministry roles vs. those who live out their faith in the daily context of work and family. Passages like 1 Timothy 3 and Titus 1 outline qualifications for overseers/elders and deacons in the church. There were those like Paul and Barnabas who were specifically commissioned as missionaries and church planters (Acts 13:1-3). And leaders like Timothy and Titus were given authority to appoint other leaders, teach sound doctrine, and direct the affairs of local churches.
At the same time, the New Testament presents a picture of a priesthood of all believers (1 Peter 2:9) who are all filled with the Holy Spirit and gifted to build up the body of Christ (1 Cor 12; Eph 4; Rom 12). There seems to be a shared calling to ministry among all Christians, whether they serve vocationally in the church or through their workplaces and neighborhoods. There is no indication of a special priestly class that mediates access to God.
Looking at key biblical passages related to clergy and laity can shed more light on this topic:
Old Testament Background
In the Old Testament, there was a clear separation between the priesthood and the rest of the nation of Israel. Priests were set apart to perform religious rituals, teach the law, and mediate between God and his people (Ex 28-29; Lev 8-9). They alone could enter the presence of God in the tabernacle/temple. The priests came exclusively from the tribe of Levi and the family of Aaron.
This Old Testament picture looked forward to Jesus as the great high priest who would offer the final sacrifice and give all believers direct access to God (Heb 4-10). The tearing of the temple curtain at his death symbolized the end of the priestly division (Matt 27:51).
Gifts of Service
As mentioned above, the New Testament speaks frequently of the gifts of service given equitably by the Holy Spirit to all believers. For example:
Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness. (Rom 12:6-8)
Now there are varieties of gifts, but the same Spirit…To each is given the manifestation of the Spirit for the common good. (1 Cor 12:4,7)
These and other passages point to diverse gifts, callings, and forms of service among all believers. Every Christian has an essential role to play in building up Christ’s body.
Callings to Leadership
At the same time, the New Testament makes distinction between those called to different kinds of leadership roles, whether vocational or non-vocational:
So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up. (Eph 4:11-12)
The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. (1 Tim 5:17)
An overseer manages God’s household, not by the approach of a tyrant but by the approach of someone willing to shoulder responsibility. (1 Pet 5:2)
The New Testament identifies roles like apostle, prophet, evangelist, pastor, teacher, elder, and overseer that carry unique responsibilities to lead local churches. Those called to these positions were appointed and recognized by other leaders and the wider church community.
Function, Not Status
Importantly, these different gifts and callings speak of function, not status. They are different roles within the one body of Christ, not a hierarchical system of clergy over laity. The special authority given to some comes with great responsibility and service, not privilege (Matt 20:26-28).
In this sense, the New Testament upholds roles and distinctions between those called to vocational ministry leadership over local churches versus other forms of service. Different gifts, different callings, different responsibilities. But it does not create a clergy-laity divide or erect a unique priestly class.
Shared Priesthood
As mentioned earlier, the New Testament teaches that all believers comprise a shared priesthood:
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. (1 Pet 2:9)
…to him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. (Rev 1:5-6)
Rather than a special class that mediates access to God, all believers have direct access to God through Christ and share in the call to proclaim the gospel to the world. The whole church community functions as a royal priesthood.
Mutual Submission
The New Testament also teaches mutual submission between all believers. The special authority given to some is balanced by teaching that those leaders are under the authority of the wider church community. They are accountable to one another and mutually submitted:
Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. (Heb 13:17)
Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” (1 Pet 5:5)
Conclusion
In summary, the New Testament upholds functional distinctions between those called to vocational ministry leadership over local churches versus other forms of service. There are varying roles, gifts and callings among the people of God.
However, it does not erect a rigid clergy-laity divide or unique priestly class. All believers share equally in the call to ministry and priesthood through Christ. The authority granted to some comes with greater accountability and service, not status. And it is balanced by mutual submission between all believers.
The body of Christ displayed in the New Testament has room for diversity of gifts and callings, uniqueness of roles, and equality of status before God. As Paul writes:
For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. (1 Cor 12:13)