Adam's Priestly Role in the Early Church

The concept of Adam holding a priestly role in the early church is not explicitly stated in the New Testament, nor is it a formally defined doctrine within early Christian creeds or confessions. However, some theological interpretations, particularly from later Christian thought, have retroactively considered Adam's initial position and responsibilities in the Garden of Eden through a priestly lens ^[14].

The term "priest" (Hebrew: kohen, Greek: hierus, Latin: sacerdos) generally denotes one who offers sacrifices and mediates between humanity and the divine ^{[3, 5]}. In ancient Israel, the priesthood was initially associated with the head of the family, as seen in figures like Noah, Abraham, Isaac, and Jacob, who offered sacrifices to God ^[5]. This familial priesthood was later superseded by the Levitical priesthood, which was limited to the tribe of Levi and specifically to the family of Aaron ^{[1, 5]}.

Some commentators have suggested that Adam, as the first man and head of humanity, implicitly functioned in a priestly capacity. This perspective often draws on the idea that Adam was created in God's image and placed in the Garden of Eden, which is sometimes viewed as a primordial sanctuary or temple ^[4]. In this view, Adam's role involved maintaining the purity of the Garden, offering worship to God, and mediating God's presence to the rest of creation. Adam Clarke, for instance, suggests that Adam himself may have offered the first sacrifice, and that the custom of priests receiving the skin of burnt offerings originated from God providing skins to Adam and Eve after their sin ^[14]. This interpretation, however, is a later theological inference rather than a direct statement from early church writings.

The idea of a universal or familial priesthood predates the institutionalized Levitical system. Before the establishment of the Aaronic priesthood, the firstborn son in each family held the office of priesthood ^[1]. This practice was eventually replaced by the Levites, and a system of redemption for the firstborn was instituted ^[1]. While Adam was not "firstborn" in the sense of having parents, he was the first human created by God, formed from the dust of the earth and given the breath of life ^{[2, 4]}. His unique position as the progenitor of all humanity could be seen as analogous to the head of a family, thus implying a foundational priestly responsibility for his descendants.

The early church, as depicted in the New Testament, understood priesthood primarily through the lens of Christ's high priesthood and the corporate priesthood of all believers. The New Testament emphasizes that Jesus Christ is the ultimate High Priest, who offered himself as the perfect sacrifice for sins (e.g., Hebrews 4:14-16; 7:23-28). Through Christ, believers are called to be a "royal priesthood" (1 Peter 2:9), offering spiritual sacrifices to God. This concept of the "priesthood of all believers" means that every Christian has direct access to God through Christ and is called to minister to others.

The New Testament church is consistently described as a unified body, the "body of Christ," composed of many members with diverse functions, all working together under Christ as the head ^{[6, 7, 8, 9, 10, 11, 12]}. This body is also referred to as a "holy temple" where God dwells ^[13]. While this corporate identity has priestly implications for the community as a whole, it does not specifically attribute a unique priestly office to Adam in the context of the early church's understanding.

Some interpretations of "first father" in Isaiah 43:27 have been debated, with some suggesting it could refer to Adam, though others argue for "most ancient ancestors" or "chief religious ministers or priests" ^[15]. However, even if Adam is meant, this passage speaks of his sin, not explicitly his priestly role.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: First-born, Redemption of — From the beginning the office of the priesthood in each family belonged to the eldest son. But when the extensive plan of sacrificial worship was introduced, requiring a company of men to be exclusively devoted to this ministry, the primitive office of the first-born was superseded by that of the Levites (Num. 3:11-13), and it was ordained that the first-born of man and of unclean animals should henceforth be redeemed (18:15). The laws concerning this redemption of the first-born of man are recorded in Ex. 13:12-15; 22:29; 34:20; Num. 3:45”
Smith's Bible Dictionary “Smith's Bible Dictionary: Adam — a city on the Jordan, "beside Zaretan," in the time of Joshua. (Joshua 3:16) Man, generically, for the name Adam was not confined to the father of the human race, but like homo was applicable to woman as well as to man . (Genesis 5:2) (red earth), the name given in Scripture to the first man. It apparently has reference to the ground from which he was formed, which is called in Hebrew Adamah . The idea of redness of color seems to be inherent in either word. The creation of man was the work of the sixth day--the last and crowning act of creation. Adam was creat”
Smith's Bible Dictionary “Smith's Bible Dictionary: Priest — The English word is derived from the Greek presbyter, signifying an "elder" (Heb. cohen). Origin.--The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things p”
Easton's Bible Dictionary “Easton's Bible Dictionary: Adam — Red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). "God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them." Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the brea”
Easton's Bible Dictionary “Easton's Bible Dictionary: Priest — The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5). The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:12: 12:12-31 The church is like a body (see 12:27) composed of many different parts, each with its own function as determined by God (see 12:11, 18, 28; Rom 12:4-5).”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12:27: members in particular--that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare Co1 3:16): and its individual components are members, every one in his assigned place.”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:20: But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service: yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church ”
Colossians (Protestant academic) “Tyndale House on Colossians 3:15: 3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).”
Galatians (Protestant academic) “Tyndale House on Galatians 3:28: 3:28 There is no longer: Everyone comes to Christ and receives God’s promises in exactly the same way (cp. 1 Cor 12:12-13; Eph 2:14; Col 3:11). • male and female: Cp. Gen 1:27. • you are all one: The community of believers is one body, the body of Christ (see Rom 12:4-5; 1 Cor 12:27; Eph 2:15-16, 19-22). • in Christ Jesus: See Col 2:6–3:11.”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:25: 12:25-26 The church is a unified body, so harmony and care for each other in the church is essential.”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 12:14: For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.”
Ephesians (Protestant academic) “Tyndale House on Ephesians 2:21: 2:21 Joined together in Christ, Gentile and Jewish Christians become a holy temple for the Lord, because the Lord himself is among his people (see Matt 18:20; 28:20; 1 Cor 3:16; 1 Pet 2:4-5).”
Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 7:8: The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 43:27: first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [MAURER]. Or, thy chief religious ministers or priests [GESENIUS]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant. teachers--literally, "interpr”

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