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Divine Secrets: Decoding 666, Antichrist, and the Rapture  /  Israel – Part 1  /  Discussion Questions
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Question 8
In 1 Peter 2, Bercot highlights that titles once spoken to ancient Israel (“chosen generation,” “royal priesthood,” “holy nation”) are applied to largely Gentile believers; if Peter can transfer those identity-markers to the church, what does that imply about God’s purposes for holiness, priesthood, and “spiritual sacrifices” in ordinary church life today?
Another way to ask: If 1 Peter 2 gives Israel’s old titles to mostly Gentile Christians, what does that say about what God wants the church to be? How should that shape everyday church life like holiness, being a priesthood, and offering “spiritual sacrifices”?

Direct Answer Bercot’s point is that God’s covenant purposes didn’t disappear; they were fulfilled and reassigned to the believing people of God, so ordinary Christians are meant to live as a “holy nation” and “royal priesthood,” offering “spiritual sacrifices” through Christ. Holiness and priestly service are not limited to an ethnic nation or a temple system but belong to the church’s daily life.

Support from Transcript:

  • He notes Peter addresses the “pilgrims of the dispersion (diaspora)”—a term used for scattered Jews—yet the letter shows Peter is speaking to Gentile believers.
  • 1 Peter 2:5: believers are “living stones… built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.”
  • 1 Peter 2:9 calls them “a chosen generation, a royal priesthood, a holy nation, His own special people.”
  • Bercot emphasizes those titles “had been said to” ancient Israel, but “as a nation, they never fulfilled it,” and now Peter applies them to believers.
  • He highlights transformation language: “once were not a people, but are now the people of God… had not obtained mercy, but now have obtained mercy.”
Discussion Follow-ups What would it look like for your congregation to act like a priesthood—offering spiritual sacrifices and proclaiming God’s praises? How does this challenge a spectator approach to church life?

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