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4 Gary A. Anderson


I say justly amous because the !"#$ itsel existed in six ersions-
Greek, Latin, Armenian, Georgian, Slaonic, and Coptic ,now
extant only in ragments,-yet the tradition that the !"#$ drew on is
present in numerous other documents rom Late Antiquity.
2
And
one should mention its surprising prominence in Islam-the story
was told and retold some seen times in the Koran and was
subsequently subject to urther elaboration among Muslim exegetes
and storytellers.
3
My purpose in this essay is to carry orward work
I hae already done on this text to the igures o St. Lphrem and
John Milton. \hy Milton Because the narratie problems aced in
a work like %&'&(")$ !+), are not so dissimilar rom those aced by
Lphrem in his own Christian poetry. Indeed, oer the course o my
own research, I only came to understand the way the tradition
unctioned in Lphrem once I had a grasp on how Milton used it.
As we shall see, though both writers hae ery dierent points o
origin, they both are heir to a common Christian tradition and their
deployment o this theme rom the !"#$-though dierent in their
own ways-share a single theological ision.

2
lor a reiew o the critical issues and literature dealing with this
complex document, see the recent work o M. Stone, A -"),+'. +# ,/$
!",$'&,0'$ +# 1(&2 &3( 45$ ,Atlanta: Scholars Press, 1992, and M. de Jonge
and J. 1romp, 6/$ !"#$ +# 1(&2 &3( 45$ &3( 7$8&,$( !",$'&,0'$ ,Sheield:
Sheield Academic Press, 199,. lor a synoptic edition o the work with
the ersions printed in parallel columns, see G. Anderson and M. Stone,
1 9.3+:)") +# ,/$ ;++<) +# 1(&2 &3( 45$= 9$>+3( 7$5")$( 4(","+3 ,Atlanta:
Scholars Press, 1999,.
3
1he story can be ound in the ollowing Surahs o the Koran: 2:31-9,
:11-8, 15:31-48, 1:61-5, 18:50, 20:116-20, 38:1-85. lor a reiew o
the issues in Islamic studies, see P. Awn, 9&,&3?) 6'&@$(. +# 7$($2:,"+3A BC8")
"3 90#" %).>/+8+@. ,Leiden: Brill, 1983,.
1he lall o Satan in the 1hought o St. Lphrem 5


!" $%&%'($ )%** +' &,- *+)- .) %/%0 %'/ -1-
|2| Let me begin with the text as we ind it in the !"#$ &# '()* )+( ,-$.
4

It occurs somewhat oddly in this story: Adam and Le hae been
searching or ood outside o Lden and ind the earth to be
completely lacking. All they can ind is the herbage resered or the
animals. Despairing oer their condition they resort to penitence
and prayer. 1hey hope to moe the Almighty to bring them back to
Lden or, ailing that, to ameliorate their present circumstances.
1hey embark on a orty-day rite o asting.
5
Just oer halway,
Satan appears beore Le in the orm o an angel and tempts her to
abort their penitential rite. le is successul this second time just as
he was the irst time.
|3| \hen Adam hears about this, he is outraged. le demands that
Satan account or his enmity. Satan answers that his wrath is due to
the honor bestowed upon Adam and Le at creation. \hen God
blew into you the breath o Lie,` he recounts, your countenance
and likeness were made in the image o God.`
6
Satan continues the
story by recounting how Michael came orward and presented
Adam to God, whereupon Adam did obeisance. Michael then
turned to the angels in attendance and said, \orship the image o
the Lord God just as the Lord God has commanded.` Satan ound
this demand an outrage. I do not hae it within me to worship
Adam,` he replied, I will not worship him who is lower and
posterior to me. I am prior to that creature. Beore he was made, I
had already been made. le ought to worship me.`
|4| 1he counterclaim o Satan is as true as it is remarkable. I birth
order has any claim to priilege, then how could Adam, as a latter-

4
Because o the history o this tale`s publication, citation o the
document has generally ollowed either the Latin or the Greek ersion. In
the case o the story o Satan`s all, the reerence is !"#$, 12-. 1he story
occurs in the Latin, Armenian, and Georgian ersions o the !"#$, the
Slaonic and the Greek omit it. J. Danilou in his book, ./$ '+0$12 )+(
3/$"4 5"22"&+ )66&4("+0 3& 3/$ 7)3/$42 &# 3/$ 8/946/ ,\estminster, MD: Christian
Classics, 1953,, is the only scholar I know o who relates this tradition in
the Lie to Patristic thought about the status o the human person oer
against the angels. lis brie discussion has signiicant oerlaps with mine.
5
On this part o the tale see G. Anderson, 1he Penitence Narratie
in the !"#$ &# '()* )+( ,-$,` :;8' 63 ,1992,: 1-38.
6
1he citation is rom !"#$, 13:2-14:3 and is taken rom the Latin
ersion. 1he Armenian and Georgian are almost exactly the same.
6 Gary A. Anderson


born, be worthy o such an honor At one leel, Satan`s
remonstration is quite understandable. Indeed his reaction to Adam
anticipates the behaior o other non-elect igures in the book o
Genesis. Like many o these persons, he is surprised and angered
by the mysterious electing hand o God. 1ime and again, God
aors the latter-born oer the irst-born. Lsau, though born beore
Jacob, is doomed to eternal seranthood: 1he older shall sere the
younger` ,Gen 25:23,. Joseph, the son o his ather`s old age,
becomes master oer his brothers in Lgypt as predicted in his
dream. Satan`s surprise can equally be our surprise-een the
atr p iarchs had diiculty grasping the ways o God with men.

|5| \et Satan`s reluctance to enerate has a darker side. lis words,
when compared to those o John the Baptist, can be read to reeal
a not-so-subtle blasphemy. \hen Jesus is presented to John the
Baptist, the writer o the Gospel o John records that the Baptist
was loath to exercise any authority oer him. 1hough John clearly
preceded Jesus in time ,Among you stands one whom you do not
know, the one who is coming ater me, I am not worthy to untie
the thong o his sandal.` John 1:26-,, John understands his honor
to ollow that o Christ: Ater me comes a man who ranks ahead
o me because he was beore me` ,1:30,. \hat the Baptist knows
ealed truth is an oo so well as re utter surprise and alseh d to Satan.
|6| 1he !"#$ &# '()* )+( ,-$ redeploys this literary .&/&0 later in the
tale when Satan approaches the snake and suggests that he assist in
the downall o the human couple. 1he conersation is worth citing
in ull.
\hen the deil came to your ather`s portion, the deil
summoned the serpent and told him, Arise and come
to me and I will teach you a useul word.` 1hen the
serpent came and the Deil told the serpent, I ,hear,
that you are wiser than all the animals and I hae come
to test your wisdom, or Adam gies ood to all the
animals, thus also to you. \hen then all the animals
came to bow down beore Adam rom day to day and

On the importance o the theme o the irst-born in the Adam

literature, see 1he Lxaltation o Adam and the lall o Satan,` 1&23+)4 &#
1$5"06 76&286. )+( 96"4&0&/6:, 6 ,199,: 10-9, 131-4. lor an excellent
reiew o the Biblical data and its theological importance, see J. Leenson,
;$).6 )+( <$0233$=."&+ &# .6$ >$4&-$( ?&+ ,New laen: \ale Uniersity Press,
1993,.
1he lall o Satan in the 1hought o St. Lphrem


rom morning to morning, eery day, you also come to
bow down. \ou were created beore him, as old ,as
you, are, and you bow down beore this young one!
And why do you eat ,ood, inerior to Adam`s and his
spouse`s and not the good ruit o paradise But come
and hearken to me so that we may hae Adam expelled
rom the wall o paradise just as we are outside.
Perhaps we can reenter somehow to paradise.`
8

1here can be no doubt as to the source o Satan`s rhetorical ploy.
1he cause that set in motion his own all is recycled to win oer the
serpent. It is also worth noting that not eery ersion o the !"#$
makes this correlation. It occurs only in those ersions that contain
the earlier tale o Satan`s all. 1hus the Greek ersion, which does
not know the tradition o Satan`s all, makes no mention o the
serpent`s prior birth.
9
Satan tempts the serpent solely by pointing
out the inerior nature o his ood supply compared to Adam`s. It
is certainly logical to conclude that Satan`s tempting o the snake
through the suggestion o his latter-born status is directly and
unambiguously mapped rom his own experience.
|| Alexander Altmann noted a clear parallel to this apocryphal
tradition in Rabbinic sources.
10
1here are seeral stories about the
eneration o Adam by the angelic host that portray this eent in
the most negatie o terms. In one midrash, the angels mistake
Adam or a diine being and desire to shout loly` beore him.
11

Rabbi loshaya compares this to a king who went about town in a
chariot with his goernor beside him. 1he subjects wished to shout

8
1he citation is rom the Georgian ersion |44|16:1-3. It is closely
paralleled in the Armenian and the A1LC manuscripts in the Greek. On
the problem o the Greek ersions here, see below.
9
\et it should be noted that the Greek A1LC manuscripts are quite
dierent here. 1hese texts present a igure o Satan who does know the
argument about the irst-born and uses it to entice the snake. Stone has
asked, ery perceptiely, ,1he lall o Satan and Adam`s Penance: 1hree
Notes on the Books o Adam and Le,` %&' 44 |1993|: 153-5, i this does
not demonstrate that the Greek ersion at one time included a tradition o
Satan`s all. On the nature o the A1LC manuscripts see de Jonge and
1romp, &($ !"#$ *# +,-. -/, 01$, 31-35 and the dissertation o M. Nagel,
!- 2"$ 34$567$ ,8+,-. $9 ,801$ ,Strasbourg, 194,.
10
1he Gnostic Background o the Rabbinic Adam Legends,` %$:";(
<7-49$4=> ?$1"$:, 35 ,1945,: 31-91.
11
@$/$;"; ?-AA-( 8.10.
8 Gary A. Anderson

not be able to answer it. But th

Domine` beore their king but did not know to whom their
acclamation should be directed. \hat did the king do le pushed
the goernor rom the chariot in order to aoid any hint o error.
Just so, the loly One, blessed be le, created Adam in his own
image. \hen the angels nearly enerated him, God put him to
sleep in order to create Le. 1hereupon the angels learned o his
non-diine status and did not mistake him or God. Altmann
argued that a midrash like this only makes sense i we presume an
antecedent story like that o the !"#$ &# '()* )+( ,-$. Unlike that
tale, the Rabbis teach that no human is worthy o angelic
eneration.
|8| But the Jewish tradition cannot be interpreted quite that
simply. As I argued in my earlier essay, the Rabbis were disinclined
to shower such honors on the igure o Adam ./) Adam.
12

loweer, when the topic o discussion turns to the election o
Israel, the story changes quite dramatically. lere God acts to elect
not only Israel oer against the other nations, but also Israel oer
the angels.
13
1he issue is not what is the ranking o the generic
class man` oer against the angels, but rather the alue o the
human person when iewed through the lens o Sinai. Considered
rom the antage point o Rabbinic thinking, the status o the
person is little dierent than that o the !"#$. 1he git o 1orah and
its obserance nearly deiies man. At Sinai he is made just a little
lower than the angels.`
14

!" $%&'(')*+,( -.'/(&01
2*$% $%& 1$'.3 '4 1,$,561 4,((
|9| One question worth asking about this tradition o Satan`s all in the
!"#$ is whether its proenance is Jewish or Christian. 1his has been
exceedingly diicult question to answer, and in this essay we shall
e methodological problems this

12
G. Anderson, 1he Lxaltation o Adam and the lall o Satan,`
0&/1+)2 &# 0$3"45 65&/758 )+( 95"2&4&:5;, 6 ,199,: 111-23.
13
1his surprising detail has eluded many interpreters. lor an
excellent analysis o the texts at issue, see P. Scher, <"-)2"8=8 >3"4?5$+
,+7$2+ /+( @$+4?5$+ ,Berlin: De Gruyter, 195,.
14
1he reerence is to Psalm 8. On the signiicance o this psalm to
this entire problem see G. Anderson, \hat Is Man 1hat \ou Mention
lim,` orthcoming in a olume edited by B. Daley on the Psalms in early
Christian exegesis.
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1he lall o Satan in the 1hought o St. Lphrem 11

deries the key elements o his plot: the assembly o the angels, the
coronation o the Messiah,
19
and his subsequent eneration. \et
Satan`s reaction to all o this can be ound nowhere in the Bible,
and here Milton relies on the !"#$. Satan reuses to honor God`s
Christ or to do so, he iners, would be an aront to his stature.
|14| \et Satan`s reusal to enerate Christ is not all o what is going
on in this story. Milton has not dropped an interest in the status o
Adam and Le-and so o humanity in general-he has simply re-
deployed it. 1o appreciate Milton`s anthropology we must turn to
his account o human origins. As it happens, Satan has heard a
rumor about the creation o Adam and Le just prior to the
eleation o Christ.
20

|15| \e irst hear o this rumor ater Satan has been eicted rom
heaen and sits in lades with his rebellious cohort. 1here he
engages his comrades in conersation:
O myriads o immortal spirits, O powers
e Matchless, but with the Almighty, and that stri
\as not inglorious, though the eent was dire,

humbled himsel and became obedient to the point o death-een death
on a cross` ,Phil 2:6-8,. \et Satan detests the eleation o Christ because
he beliees it to be naked power grab. Christ, he beliees, is trying to
iolently wrest rom him the honors that are his alone. But the truth o
the matter is that Christ`s status as the exalted Son o God is predicated
on lis willingness to die or mankind ,See %$&$'"() +,(#, III: 22,. Only
by giing up all that is his will he receie the honors due his name.
19
Much can be said about this daring narratie moe, or Milton
seems close to a semi-Arian position. 1here appears to be a time when the
Son was not, or at the ery least when lis status in the heaenly realm
was altogether unclear. lor a ine discussion o the problem, see
\.B. lunter, 1he \ar in leaen: 1he Lxaltation o the Son,` in
\. lunter, C. Patrides and J. Adamson ,eds.,, -&"./# 0(()12) ,Salt Lake
City: Uniersity o Utah Press, 191, 115-30. I don`t think Milton intends
to erge on heresy here. As my discussion below will reeal, he wishes to
link Christology to anthropology.
20
It is worth noting that Milton, ollowing a Patristic and Medieal
commonplace, explains the creation o human beings as a orm o cosmic
redress or the loss o an entire angelic array. luman beings ill the slot o
the allen angels. 1he act that Satan hears a rumor o man`s creation prior
to his all reeals that there is a larger story to be told. 1he place o human
beings in the created order has a irmer oundation than the theory o a
cosmic rebalancing o the heaenly host might suggest.
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14 Gary A. Anderson


Christ smokes-out the secret hatred o this ormidable angel and
oe.
26

|20| Second, we can say that Christ`s eleation prior to the creation
o man is itsel a soteriological act. I the rebellion against God`s
Christ and lis armies was at times a seesaw battle that took nearly
three days to oercome, then what would hae happened i this
igorous ury had been unleashed on the igures o Adam and Le
he 1 destiny o humankind might hae looked quite dierent.
|21| In any eent, it is clear that the oice o Christ has been closely
juxtaposed with that o Adam and Le. 1he character and status o
the elected !"#$%&'% is not clear without reerence to the making o
men and women, and the irtues o the ()&"#'*'% shine by way o
the relected glory o Christ. 1he plot line o the +$,- ', /0(1 ()0
23- has been changed to put primary emphasis on Christ, but the
requisite honor due man as made in the image o God has not been
lost.
!" $%& '()) *' +($(, -, .(/0-,( ,-+-1&,(
|22| 1he igure o Satan occupies a large place within the theology o St.
Lphrem. It has been argued recently that Lphrem`s thought
exerted considerable inluence on the writings o Romanos the
Melodist.
2
I mention this act because Romanos was amiliar with
the tradition o Satan`s all that we ind in the +$,-. During Christ`s
descent to lades, Satan mentions the occasion o his jealousy oer
the state o humankind , V:23,.
28
4) &"- 5-%6##-7&$')
ns 1he wily one, the hostile Serpent, lamented with groa
\hat he had undergone rom the beginning through
Adam:

26
I owe this suggestion to James Nohrnberg ,Lnglish Department,
Uniersity o Virginia,, indeed, he suggested the terms prooking
moment` and smoking-out` the designs o Satan as the best way to
characterize the story o his all.
2
See L. an Rompay, Romanos le Mlode, Un poete syrien a
Constantinople,` in J. an Boet and A. lilhorst ,eds.,, 2(#89 !"#$%&$()
:'-&#9 ,Leiden: Brill, 1993, 283-96 and \.L. Petersen, ;"- <$(&-%%(#') ()0
2*"# , Louain, 1985,. -1 =9#6% (% ='6#7-% ', 5'1()'% &"- >-8'0$%& ,CSCO 45
28
lor the text, see J. Grosdidier de Matons, 5'1()'% 8- >?8'0-@
A91)-%B C)&#'067&$')@ &-D&- 7#$&$E6- -& )'&-% ,Source Chrtiennes 128, Paris,
196, 528.
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16 Gary A. Anderson

1o all liing things, on the basis that he was oldest.
11. le is both God`s last and irst work,
older in honor. 1hough younger in physical construction, he was
came into being 1hose who were born early, and
Beore him, became latter-born
\hen they receied their names.
In these stanzas, Lphrem writes the script that Le should hae
ollowed: the snake, Lphrem reasoned, should hae been reproed
by Le or not paying heed to his subserient role. \hy was the
snake to be so docile Because Le and Adam were more senior
than he was. 1his assertion contradicts the narratie order o
scripture, or in the irst chapter o Genesis the animals are created
prior to human beings. Neertheless, Lphrem declares, it was clear
that Adam and Le were the true irst-born. \hy Because it was
on account o them that all created matter had come into existence.
1he deeper mystery o who constitutes the irst-born o all
creation` is hidden ,!"#$, in the abric o the unierse. 1he
insightul can tease out and adore this proound mystery while the
proud and obstinate cannot, they are bound to the world o mere
external appearances.
|24| Such an unusual and striking image! 1he snake ails in his role
as creature because he cannot appreciate the true nature o Adam
and Le. le sees himsel created prior to them and hence
arrogates to himsel a alse air o superiority. It is diicult not to
correlate these stanzas o Lphrem to the %&'( *' +,"- "., /0(.
1here, as we saw, Satan teaches the snake to make the same
mistake he did: to argue superiority on the basis o physical birth
order. \et the ersional eidence o the %&'( is striking in that only
those ersions o the tale that included the all o Satan also
included a similar grounding or the serpent`s all. 1here is no
question o the secondary nature o this 1*2*# when applied to the
snake. It takes its bearings rom a prior story about Satan.
|25| But Lphrem, unlike Romanos, passes oer the story o Satan`s
all in silence. low can we explain this curious act I would
suggest that Lphrem has not included such a story because to do
so would inole him in the same category conusion Milton
worried about. Adam, at his creation, is not worthy o such laud
and honor. It is only man &. 2*1(.1&" ,34!"#$ in the terminology o
Lphrem, that could lay claim to such a priilege.
1he lall o Satan in the 1hought o St. Lphrem 1


|26| low can such a claim be demonstrated 1here is another place
within the writing o St. Lphrem where the issue o irst-born and
latter-born comes to the surace: the descent o Christ into Sheol
on loly Saturday. In the remarkable portrait that Lphrem draws,
he distinguishes quite careully and clearly between the igures o
Satan and Death.
30
1hough they are comrades at one leel and
worthy o all the itriol Lphrem`s pen can muster, one should not
conuse this rhetoric with eidence or their haing similar
dispositions. Death has acted as a swit and just executant o the
diine command. 1hough apparently heartless in his conscription
o a reluctant citizenry, he takes human lie with punctilious
airness. le is aithul to his charge. Lquality I hae preached,`
Death boasts, I treat slae and owner alike in Sheol.`
31
Satan also
seres a purpose within the economy o salation-he tests human
souls-but he does so or the most ignoble o reasons: he desires to
destroy what God so dearly loes. Appropriately, Satan`s truer
comrade goes by the name o Sin,` whereas the bosom buddy o
ea D th is Sheol.`
|2| Because Death is a just and aithul serant in the larger diine
economy, he is eager to please his creator. \hen Christ appears in
Sheol, he conesses that the treasury he is guarding is merely a
temporary deposit.`
32
At the general resurrection, he will return the
entire lot to Christ, its rightul owner. 1he humility o Death is
touching in its own way, or Death does not stand to gain anything
or his selless acts. Laster, or him, represents the irst stage in the
demolition o his kingdom. At the general resurrection all his
goods will be cleared out. In light o this it is all the more striking
that he chooses to enerate Christ rather than rebel:
Concerning Satan, who is enraged
May seen woes be made. 1hough the Son o Mary has
truly trodden upon him, ,Gen 3:14,

30
See the excellent study o !"#$%&" (%)%*+&" in J. Martikainen, ,")
-.)+ /&0 0+# 1+/2+3 %& 0+# 14+5356%+ 784#"+$) 0+) 9:#+#) ,Dissertation,
Stitelsens ur Abo Akademi lorskningsinstitut, 198,, especially pp. -
100.
31
!"#$%&" (%)%*+&" 38:2, the translation is rom a orthcoming edition
o this cycle being prepared by G. Anderson |and Ld Mathews|. lor the
original Syriac see L. Beck, ,+) ;+%3%6+& 784#"+$ 0+) 9:#+#)< !"#$%&" (%)%*+&"
,CSCO 240, Louain, 1963,.
32
!"#$%&" (%)%*+&" 3:3.
18 Gary A. Anderson


lis spirit is exalted. le is the serpent who perseeres
while being bruised.
It is better or me to all prostrate
Beore Jesus, this one who anquished me by his
Cross.
33

|28| But there is more. Death does not just acquiesce to the
ineitable, he conesses his error in reiling Christ. le reiled
Christ because he was ooled by lis bodily nature, which had
coered oer lis diine attributes. And then the surprise: Death
steps orward and acts like John the Baptist, heralding the adent
o the Messiah to all the denizens o the Netherworld:
\hen le enters the gate o Sheol,
I will announce his arrial in place o John.
I shall cry: Behold, the One who gies lie to the dead
has arried.
I am your serant rom henceorth, O Jesus. Because
o \our body I reiled \ou
\ith which you eiled your diinity. Do not be angry,
O Son o the King,
Against your treasurer. At your command I hae
opened and closed.
34

|29| Ater the Centurion at Golgotha, Death is the irst to
understand the Christological mystery. Like John the Baptist,
Death perorms the role o a herald and reeals the cosmic
implications o the death o this just man.
|30| But Death is like John in another respect: now he understands
the peculiar nature o the !"!#$!% status o Christ. Unlike Satan in the
&'(! *( +%,- ,.% /0! and its arious congeners, Death is aware that
the mystery o diine birth order need not conorm to the
appearance o physical birth order. 1hose who are last can truly be
irst:
. All who were resurrected were not the irst-
born ones,
35

lor our Lord is le who is the lirst-Born o
Sheol.
low can any dead one precede

33
1,2-'., 3'4'5!., 38:5.
34
!., 38:6. 1,2-'., 3'4'5
35
C. Col 1:18.
1he lall o Satan in the 1hought o St. Lphrem 19


1hat Strong One, though whom he was
raised
1hose who were irst hae become last,
1he most recent-born hae become irst-born.
I Manasseh was the irst-born
low did Lphrem assume his rights
I a child born later could precede him,
low much more should the Lord and Creator
be irst at his resurrection.
8. Behold, John was like a herald,
Inorming that he was later though he was
older.
lor he said: Behold a man comes ater me
\ho will become beore me.` low could he
precede that Strong One
1hrough whom he was the herald Lerything
se exists or the sake o something el
le was last een though le was irst.
lor that cause which called it into being
36
Is older een though it is younger in eery
other way.
3

1he language o election deines this Christological conession.
According to the world o appearances, the latter-born son has
usurped the rights o the irst-born. But in actuality, the nature o
the true irst-born has suraced or the irst time in human history.
Death aoids all the errors that had plagued the serpent in the
Garden. 1rue Christ was not the irst to be resurrected-long ago,
Llisha`s corpse had raised the body o a dead man, and the Gospel
o Matthew records that at Jesus` cry o dereliction on the Cross,
tombs were opened and certain dead persons were raised to new
lie. \et it was the person and work o Christ that proided both
the type and the cause or these earlier eents. Just as Adam`s
naming o the animals established him as irst-born, so Christ`s
proidential guidance o creation reealed his primordial glory.
|31| Up to this time, Death had thought his reign oer Adam and
Adam`s progeny was eternal. Ater Adam`s sin a contract had been
signed, and all the children o Adam were consigned to the
kingdom o Sheol: Adam returned to his earth and made a pact

36
C. Gen 2:18.
3
!"#$%&" (%)%*+&" 38:-8.
20 Gary A. Anderson


,c. Col 2:14, , 1hrough writing he became graely liable ,!"#, to
sin and death.`
38
But at the cruciixion, Death realizes that his
charge oer man was only temporary. lis contract is about to be
altered. At the end o time, Death promises to return all the
capties, and he bids Christ to take Adam as a payment in kind:
Death rewrote ,the contract,, Sheol stood as surety with him. ,
All they had snatched and plundered would be returned at the
resurrection.`
39
1hrough the taking o Adam all had died, through
the resurrection o Adam all had the possibility o new lie.
|32| 1he mention o the new status or Adam is hardly ortuitous.
lor, as we saw in the work o John Milton, Christology cannot be
seered rom anthropology. As Death conesses the true nature o
Christ, so or the igure o man:
1he cause o Adam was older
1han the other created things which were created or
him.
lor the Creator had Adam in mind the whole time
, le was creating. And i Adam, who was not yet made
\as older than all o creation, then how much older,
My Lord,
Is \our manhood within \our godhead.
1hat |manhood| which was with \our Begetter rom
aoretime.
1o \ou be praise and to \our ather through \ou,
rom all o us.
40

1hough Christ precedes Adam, the status o Adam is inseparably
bound to the status o Christ. Both are irst-born sons in relation
to the present created order. Death acknowledges this, the serpent
nd a Satan cannot.
|33| And what o Satan In most patristic and apocryphal materials
about the descent o Christ into lades, the igures o Death and
Satan are nearly inseparable. Both are equally culpable igures who
must be destroyed in order or the Kingdom o God to take root.
As Anna Kartsonis documents, the iconography o the "$"%&"%'%

38
(")*'$" ,'%'#-$" 48:9.
39
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22 Gary A. Anderson


Lo, because le has spent three days here,
Let us say to lim, O 1hird-day One, who brought
Lazarus,
1he ourth-day one, back to lie, bring \oursel to lie.`
Death opened the gates o Sheol,
1he eulgence o the ace o our Lord shone orth.
s, Like those o Sodom, who were smitten with blindnes
1hey groped and sought the gate o Sheol, which had
perished.
43

\et alongside this shared desire to slay Jesus at the point o
cruciixion, they part ways when Christ`s diine status is reealed.
Death learns, Satan remains ignorant. Unlike Death, Satan is not
amenable to instruction. 1he knowledge I possess,` he boasts,
little o it is rom nature. , 1he ar grater part is rom learning.
I was my own teacher, , I took great pains to learn, without a
teacher I was instructed. , I armed mysel with eery weapon, ,
I seized the crown I coeted among mankind.`
44
lor Death, Christ
is the true irst-born, Satan remains impressed with his own
antiquity. Lo I am thousands o years old,` Satan muses, and
neer was I idle.`
45

|3| At one leel, this interest in contrasting the response o Satan
with Death is a working-out o the teaching o Christ: I a house
is diided against itsel it cannot stand` ,Matt 12:26,. Ironically,
Death belieed this teaching would be the key to Jesus` own
undoing.
46
Death recommended that Satan tempt Judas in order to
turn the house o the disciples against one another. But in act it
became the occasion or the separation o sin rom hell. Death
became a disciple o Christ, thereby robbing Satan o his best
weapon against the creatures so richly aored by God. In the
lymns that ollow, the contrast becomes een starker. Death
rewrites his contract such that he now promises to return all
human beings to their Creator at the end o time. Death`s period o
ignorance and tyranny is oer, he is now an obedient serant in
God`s kingdom. Satan, on the hand, is enlamed with still greater
eny. le ows to carry on his ight among the apostles and all
others who would claim their lineage through Christ. lere we

43
!"#$%&" (%)%*+&" 41:16.
44
!"#$%&" (%)%*+&", 40:1.
45
!"#$%&" (%)%*+&", 41:1.
46
!"#$%&" (%)%*+&", 35:20-2.
1he lall o Satan in the 1hought o St. Lphrem 23

might simply obsere that, or Lphrem, each and eery Christian
lays claim to the status o irst-born` at his or her baptism, when
the storm and ury o the saliic drama is quickened anew.
|38| \et I would suggest that there is another leel to our story.
I argued earlier that Lphrem knew a tradition like that ound in
the !"#$ &# '()* )+( ,-$. \e saw eidence o this in the way he
has ramed the story o the serpent`s all and Death`s conession
o Christ`s true status as irst-born. I hae claimed that it is hard
to imagine that Lphrem would hae constructed the story o the
serpent`s temptation without a prior model or how Satan himsel
ell. But i this is so, what did Lphrem do with the story o
Satan`s all itsel 1he answer seems unaoidable. Like Milton,
Lphrem has altered this story such that the main protagonist
becomes Christ, not Adam. Or, perhaps to be truer to the irony
o Milton and Lphrem, the antagonism toward Adam is made
maniest through the igure o Christ. Satan alls, as it were, when
the true nature o Christ is reealed. And he alls again and again
as each Christian disciple steps orward to the baptismal ont to
lay claim to that inheritance. 1he lall o Satan` is not just a
literary moti in the theology o Lphrem, it is part o the abric o
Christian lie.
!" $%&'()* +),$(+- )% ./'0(0&)*$( 1'+21'*.),'
|39| One can see a remarkable continuity between Rabbinic sources and
the writings o Lphrem and Milton on the theme o angelic
misgiings about the status o man. All three show amiliarity with
the lall o Satan` tradition documented in the !"#$ &# '()* )+( ,-$.
and all three are uncomortable with the tradition when it is tied to
the igure o Adam alone. 1he human person is worthy o angelic
adoration, but only when reracted through the prism o the elected
ation, Israel, n or the elect man o God, Christ.
|40| lor Milton, the grounds or reracting Adam through the lens
o Christ are seeral. 1he Miltonic picture is characterized by a ery
dense symbolism. Adam, as mere molded lesh, would be especially
ulnerable to the unmediated ury o Satan. God smokes-out this
antagonism toward man by eleating lis Christ. 1his prooking
moment solidiies Christ`s status as heaen`s ruler ,in conormity
with the pre-Pauline hymn in Philippians 2:5, though leaing a
door open to charges o semi-Arianism,, deines that rulership as
his peculiar desire to empty himsel o his diine attributes and die
24 Gary A. Anderson


or men and women, and establishes Christ as mankind`s saior
rom the earliest possible moment because it is le-not Adam and
Le-who bears the ull brunt o Satan`s ire.
|41| lor Lphrem, Adam is not worthy o eneration at his creation
because he was created as a mutable being.
4
Adam`s true nature
was still a mystery to him and to Moses who recorded the story.
Being halway between human and diine orm, it was within the

4
1he closest that one comes to this iew is in !"#$%&" (%)%*+&" 68:3-4
where Mankind rebukes Death and says: Adam was chosen and put in
authority. Under his yoke , \ou, O Death and the Lil One, your
companion, were slaes.` Death then responds: 1his is our cause or
pride: Slaes hae become lords , Death and Satan, his companion,
trampled upon Adam.` Mankind then rebukes Death with the promise
that all will be reersed at the end o time: 1remble, O Death, at man,
or though he be a slae , 1he yoke o his lordship shall reign oer the
created things.` Consider also ,-$&) .& /"#"0%)+ 3:15 ,trans. S.P. Brock, St.
Vladimir`s Press, 1990,:
Len though all the trees o Paradise are clothed each in its own
glory, yet each eils itsel at the Glory, the Seraphs with their wings, the
trees with their branches, all coer their aces so as not to behold their
Lord. 1hey all blushed at Adam who was suddenly ound naked, the
serpent had stolen his garments, or which it was depried o its eet.
It is not clear whether the Seraphs stand in awe o Adam, their lord
or the Lord, their maker. Compare the comments o Beck, ,123#"+$)
,-$&+& 4*+# 0") /"#"0%+) |Studia Anselmiana 26, Rome, 1951| 29-30,:
Strophe 15 trgt zwei weitere Linzelheiten zur llucht Adams aus dem
Paradiese nach. Sie beginnt mit der Behauptung, dass im paradies auch die
Bume ihr Lichtkleid haben. Der Sinn des anschliessenden Stzchens, in
dem neben den Bumen die Seraphim genannt werden, muss erst
eindeutig estgelegt werden. \er ist mit dem Ausdruck ihr lerr` gemeint
Man konnte an Adam denken, da Adam in der patristischen Literatur
gelegentliche auch ber die Lngel und Bume gestellt wird. Dann wre
der Sinn des Satzes olgender: Lngel und Bume bedecken ihr Antlitz um
nicht die Schande Adams ihres lerrn zu sehen. Doch liegt eine erste
Schwierigkeit gegen eine soche Interpretation im Pempus. Im Schluss der
Strophe, wo oen on Adam Die Rede ist, steht das Perekt, in dem
raglichen Satze dagegen das Partizip. Lntscheidend ist aber wohl, dass
Lphrm nicht Lngel` schlechthin sagt sondern Seraphim.` Oenbar
schwebte ihm Isaias cap. 6 or Augen und der Sinn des Satzes ist daher:
Die Bume erhllen wie die Seraphim ihr Angesicht aus Lhrurcht or
Gott ihrem lerrn.` It would seem to me that Lphrem leaes the
identiication o their Lord` intentionally ambiguous, but this matter
warrants urther study.
1he lall o Satan in the 1hought o St. Lphrem 25


power o Adam`s ree will to become the ull image o God. But to
do so, he and Le had to keep the command issued by God. 1he
mutable and less-than-perect status o Adam and Le is eident
rom the way in which their luminous garments o glory are
portrayed. 1his can be conusing because certain texts gie the
impression that Adam and Le already possessed the perect diine
orm. lor example, in his commentary on their nakedness without
shame, Lphrem remarks that it was because o the glory in which
they were wrapped that they were not ashamed.`
48
So luminous
were those bodies that the animals could not look upon the
radiance o their being:
lor Adam, who had been set in authority and control
oer the animals was wiser than all the animals, and he
who gae names to them all was certainly more astute
than them all. lor just as Israel could not look upon
the ace o Moses, neither were the animals able to look
upon the radiance o Adam and Le: at the time when
they receied names rom him they passed in ront o
Adam with their eyes down, since their eyes were
incapable o taking in his glory. So een though the
serpent was more astute than the other animals,
compared to Adam and Le, who had authority oer
animals, it was oolish.
49

|42| \et this glory, as great as it seems, was only partial. It awaited
translation rom a mutable state-and hence prone to deolution-to
a permanent condition. Consider the ollowing stanza in his ,vv.
ov Paraai .e:
ledge| as judge God established the 1ree |o Know
om it, so that i Adam should eat r
it might show him that rank
which he had lost through his pride,
state and show him, as well, that low e
he had acquired, to his torment.
come and conquer, \hereas, i he should oer
ory it would robe him in gl
and reeal to him also
the nature o shame,

48
Covvevtar, ov Ceve.i. II.14 ,trans. Brock: t. brev tbe ,riav,
,vv. ov Paraai.e, 206,.
49
Covvevtar, ov Ceve.i. II.15 ,trans. Brock, ibid., 20,.
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