Who was the first priest, according to the Holy Bible and orthodox theology?

Who was the first priest, according to the Holy Bible and orthodox theology?

“Moses and Aaron received

The priesthood, which was passed down

It went to Zachariah.

Then it was given to John.

John then gave it to our Lord, who ordained the apostles.

And the apostles Spread it throughout creation.”

The hymn reflects a traditional view of priesthood succession in Christian theology, particularly within the context of Apostolic succession, which is a fundamental concept in Orthodox Christianity as well as in Roman Catholicism and some other Christian denominations.

However, the first priest mentioned explicitly in the Holy Bible, is Melchizedek, who appears in Genesis as a priest of God Most High and blesses Abram.

In the line of specific priestly succession detailed in the Old Testament, Aaron, the brother of Moses, is the first to hold the formal title of a priest under the Mosaic Covenant, inaugurating the Aaronic priesthood. Moses received the Law at Sinai, which prescribed a detailed set of rituals and sacrifices for this priesthood.

The verse to trace a theological line of priesthood from Moses and Aaron, through significant Biblical figures like Zechariah (the father of John the Baptist), to John the Baptist himself, and then to Jesus, who, according to Christian belief, fulfills and transcends the Old Testament priesthood. The New Testament, particularly the Book of Hebrews, portrays Jesus as a priest in the Melchizedek order, symbolizing an eternal and universal priesthood. He then passes on this spiritual form of priesthood to His apostles.

This succession underscores the transition from the Levitical priesthood to the priesthood of all believers in Christ, where the apostles play a pivotal role in spreading this new priesthood—understood as a call to ministry and service—throughout the world. This concept is central to understanding the ecclesiastical structure and the role of clergy in Orthodox Christianity, where the apostolic succession through the laying on of hands from the apostles to the present bishops and priests is considered crucial for maintaining the continuity of the faith and its practices.

St. Peter recalls God’s pronouncement in Exodus.

19:6 states that Israel would be “a chosen race, a royal priesthood, a holy nation” to God. As a result, the priest’s duty to reconcile all of creation with God is a universal calling for all humankind. However, the unique sacramental priesthood that God established in Israel remains part of the universal priesthood of all humankind. The Old Testament priest fulfills Israel’s role in the New Testament by offering the perfect sacrifice of Jesus Christ’s body and blood.

Instead, we see the lineage of ordination passing from Moses to Aaron, eventually to Zachariah, to John the Baptist, and finally to Christ at His baptism. Then Christ gave the authority of priesthood to His disciples (Mt 28:16–20, 16:19).

Jn 16:12–15, 20:19–23; Acts 1:7–8)

Any priest in the Church must receive their ordination from a legitimate bishop of the Orthodox Church, continuing this lineage of ordination today.

The Melchizedek priesthood

Melchizedek is the first priest to appear in the Bible. The Book of Genesis describes him as the king of Salem and the priest of God Most High. Genesis 14:18–20 notably remembers him for blessing Abram (later Abraham) and bringing out bread and wine. The New Testament’s Book of Hebrews portrays Melchizedek as a type of Christ, symbolizing an eternal priesthood that transcends hereditary lineage. This portrayal underscores his importance in both Jewish and Christian traditions.

The Bible presents the priesthood of Melchizedek as a unique and somewhat mysterious concept. Melchizedek appears briefly in Genesis 14:18–20 as both the king of Salem and the “priest of God Most High.” He blesses Abram (later Abraham), and he is associated with righteousness and peace. The name “Melchizedek” itself means “King of Righteousness,” and Salem is believed to be an early name for Jerusalem, which means “Peace.”

Both the Old Testament and the New Testament reflect the main elements associated with Melchizedek’s priesthood.

1. Genesis Account: Melchizedek meets Abram after his return from defeating Kedorlaomer and his allies. Melchizedek brings out bread and wine and blesses Abram, who then gives him a tenth of everything. This scene establishes Melchizedek as a priest-king, a rare dual role in ancient contexts.

2. Psalm 110 : This psalm, attributed to David, makes a reference to Melchizedek in a prophetic context, saying, “The LORD has sworn and will not change his mind: ‘You are a priest forever, in the order of Melchizedek.’” This verse is pivotal as it links the Messiah, traditionally understood by Christians as Jesus Christ, with the priesthood of Melchizedek, suggesting a priesthood that surpasses traditional Levitical or Aaronic roles.

3. Book of Hebrews: In the New Testament, the Book of Hebrews extensively discusses Melchizedek’s attempt to establish Jesus Christ’s priesthood as superior to the Aaronic priesthood. According to Hebrews chapters 5 through 7, Christ is a high priest after the order of Melchizedek, signifying an eternal and universal priesthood not based on lineage but on eternal life and righteousness. The Hebrews portray this priesthood as superior, surpassing the limitations of the Levitical priesthood, imposed by the law and the temple.

4. Theological Significance: In Christian theology, the priesthood of Melchizedek symbolizes Jesus Christ’s role as the eternal and ultimate high priest, directly interceding on behalf of humanity, not through the Old Covenant’s sacrificial system but through his own sacrifice. This interpretation suggests a priesthood based on personal holiness and eternal life, rather than genealogical descent or tribal affiliation.

5. Eternal Priesthood: Unlike the Aaronic priesthood, which had many high priests over generations, the Melchizedek priesthood emphasizes a singular, perpetual priestly function, which, in Christian interpretation, Jesus holds forever.

The Melchizedek priesthood, therefore, holds a crucial place in biblical theology, particularly in understanding the distinctions between the Old and New Covenants and in exploring the nature of Christ’s mediation between God and humanity.

The priesthood of Aaron

The Old Testament of the Bible, particularly the books of Exodus, Leviticus, Numbers, and Deuteronomy, details the religious structure around the Aaronic priesthood, also known as the Aaronic priesthood. God appointed Aaron, the brother of Moses, as the first high priest of the Israelites, and designated his descendants as the priests for the nation of Israel.

Here are some key aspects of the Aaronic priesthood:

1. Establishment: God immediately established Aaron’s priesthood. Exodus 28–29 describes the ceremony that consecrated Aaron and his four sons, Nadab, Abihu, Eleazar, and Ithamar, as priests, involving sacrifices, anointing with oil, and specific rituals.

2. Duties and Functions: The Aaronic priests were responsible for performing the sacrifices and rituals in the Tabernacle (and later the Temple), maintaining the holy implements, and instructing the people in religious law. This included daily offerings, special holiday services, and sanctuary maintenance.

3. High Priest Role : The high priest, a role initially held by Aaron, had special duties, especially on the Day of Atonement (Yom Kippur). On this day, the high priest made atonement for the sins of Israel through a series of sacrifices and rituals detailed in Leviticus 16. Only on this day was it permissible to enter the Holy of Holies, the innermost part of the Tabernacle.

4. Garments: During their service, Aaron and his successors wore special garments, such as a breastplate, an ephod, a robe, and a turban, all richly decorated to symbolize their holy status. The breastplate contained the Urim and Thummim, which are divination tools.

5. Hereditary Aspect: The priesthood was hereditary, passed down from Aaron to his male descendants. This lineage was to maintain the holy services and functions throughout the generations of Israelites.

The Aaronic priesthood played an important role in ancient Israel’s religious life and was considered a precursor to the concept of a mediating priesthood that interceded on behalf of the people before God. The New Testament’s Book of Hebrews often contrasts the priesthood of Aaron with the priesthood of Melchizedek, identifying Jesus Christ as a higher, eternal priesthood.

Another interpretation

The liturgical hymnography of the Syriac tradition, “You created me and placed your hands upon me” (2nd Qolo from Friday Vespers), identifies Adam as the first priest.

Theology within the Syriac tradition does support the interpretation that Adam is the first priest, especially as reflected in the liturgical hymnography. Various Eastern Christian theological perspectives share this understanding, which is not exclusive to the Syriac tradition. These traditions often view Adam’s role before the Fall through a priestly lens, emphasizing his calling to serve as a caretaker and steward of creation.

According to Eastern Christian thought, particularly in the Orthodox and Eastern Catholic traditions, God assigned Adam a priestly role, requiring him to “tend and keep” the Garden of Eden (Genesis 2:15). We interpret this stewardship as a form of priestly ministry to God’s creation. Adam’s role involved communion with God, offering back to God through his stewardship and obedience, which can be viewed as a priestly function.

The specific reference from the Syriac liturgical hymnography, “You created me and placed your hands upon me,” evokes a unique designation or consecration, akin to the ordination or anointing of priests in diverse religious traditions. In Orthodox theology, this imagery reinforces the idea of God consecrating Adam for a holy purpose, symbolizing the priestly role of mediation and service.

However, this interpretation is more allegorical and typological than explicitly designating Adam as a priest, unlike later figures like Aaron or Melchizedek. Adam’s disobedience led to the loss of this priestly communion, which Christian theology frequently sees as restored and perfected in Christ, sometimes referred to as the “new Adam.”

Thus, in Orthodox and Eastern Christian theology, viewing Adam as the first priest is a valid theological interpretation that emphasizes his intended role in the divine plan for humanity’s relationship with creation and the Creator. This interpretation aligns with the broader theological motifs found in these traditions, which often explore the cosmic and sacramental dimensions of priesthood.