Paul and the Historicity of Adam and Eve

1. Paul and the Historicity of Adam and Eve Peter Enns & Denis Lemoureux versus C. John Collins & D.A. Carson

2. Where We are focusing… • Before I begin, I’ll go ahead and reveal my own cards. I am an Old Earth Creationist who holds to a literary framework view of Genesis 1. I agree with the best science of the day that says the earth is 4 billion years old and the universe is 13 billions years old. The Creation account(s) has some historical referent in our space-time history. I think there are good reasons to believe in a historical Adam and Eve. • I do not intend to discuss the whole Creation/Evolution debate. • Too big of a topic for an hour • Hermeneutics, theology & church history, philosophy, science, and other fields • Too big of an issue for my feeble, mental faculties • Too controversial of an issue for me to ramble about

3. Where We are focusing • We will look at two theistic evolutionist’s handlings of the historicity of Adam and Eve in Pauline literature • We will focus of the work of Peter Enns and Denis Lemoureux with responses by D.A. Carson and C. John Collins.

4. Adam & Eve Existed. • Dr. D.A. Carson is Research Professor of New Testament at Trinity Evangelical Divinity School in Deerfield, IL. • Adam in the Epistles of Paul • Dr. C. John Collins is the professor of Old Testament at Covenant Seminary. • Did Adam and Eve Really Exist?

5. Adam & Eve Never Existed • Peter Enns is a Senior Fellow of Biblical Studies for The BioLogos Foundation. • The Evolution of Adam • Denis O. Lemoureux is a professor of science and religion at St. Joseph's College at the University of Alberta, Canada. • Creation: A Christian Approach to Evolution

6. Introduction- Waltke Controversy • Bruce Waltke, after appearing on a Biologos video discussing theistic evolution, resigned from RTS amidst an evangelical firestorm. • Prof. Bruce Waltke is a preeminent Old Testament scholar, holding doctorates from Dallas Theological Seminary (Th.D.), Harvard University (Ph.D.), and Houghton College (D. Litt.). His teaching appointments at Dallas Theological Seminary, Regent College, Westminster Theological Seminary, Reformed Theological Seminary Orlando, and currently at Knox Theological Seminary have earned him a reputation as a master teacher with a pastoral heart. In addition to serving on the translation committee of the NIV and TNIV and as editor of the Spirit of the Reformation Study Bible, Waltke has written commentaries on Genesis, Proverbs, and Micah. His latest publication, An Old Testament Theology: An Exegetical, Canonical and Thematic Approach, earned the Christian Book Award in 2008.

7. Introduction- What he said… • “If the data is overwhelmingly in favor of evolution, to deny that reality will make us a cult…some odd group that is not really interacting with the world. And rightly so, because we are not using our gifts and trusting God’s Providence that brought us to this point of our awareness.” • His statements were conditional…

8. Introduction-What is Theistic Evolution? • What is theistic evolution? • “The best harmonious synthesis of the special revelation of the Bible, of the general revelation of human nature that distinguishes between right and wrong and consciously or unconsciously craves God, and of science is the theory of theistic evolution. By “theory,” I mean here “a coherent group of general propositions used as principles of explanation for the origin of species, especially Adam,” not “a proposed explanation whose status is still conjectural.” By “theistic evolution” I mean that the God of Israel, to bring glory to himself, (1) created all the things that are out of nothing and sustains them; (2) incredibly, against the laws of probability, finely tuned the essential properties of the universe to produce Adam, who is capable of reflecting upon their origins; (3) within his providence allowed the process of natural selection and of cataclysmic interventions-such as the meteor that extinguished the dinosaurs, enabling mammals to dominate the earth-to produce awe-inspiring creatures, especially Adam; (4) by direct creation made Adam a spiritual being, an image of divine beings, for fellowship with himself by faith; (5) allowed Adam to freely choose to follow their primitive animal nature and to usurp the rule of God instead of living by faith in God, losing fellowship with their physical and spiritual Creator; (6) and in his mercy chose from fallen Adam the Israel of God, whom he regenerated by the Holy Spirit, in connection with their faith in Jesus Christ, the Second Adam, for fellowship with himself.” Bruce Waltke, An Old Testament Theology

9. Introduction • Dr. Waltke’s resignation brought Biologos & the theistic evolution controversy to the forefront of the evangelical community. • Since then, numerous books have come out on the subject. • The center of the evolution debate has shifted from asking whether we came from earlier animals to whether we could have come from one man and one woman.

10. Introduction • Denis Lemoureux’s and Peter Enn’s works serve as an apologetic endeavor to accommodate the findings of science with the truths of inspired Scripture. • In the process, many evangelical leaders, scholars, and theologians have said they’ve gone “too far” and have compromised on a key doctrine.

11. Both Agree on Paul in One Sense Paul believed that Adam and Eve really existed.

12. Denis Lemoureux’s Paul • "My central conclusion in this book is clear: Adam never existed and this fact has no impact whatsoever on the foundational beliefs of Christianity." Evolutionary Creation • What is essential to Christianity? • God created humans • Humans bear the image of God • Humans are sinful • God judges humanity for sin • Jesus died for humans • Salvation is found through Jesus Christ alone

13. Denis Lemoureux’s Paul • Evolutionary creation claims that the Father, Son, and Holy Spirit created the universe and life through an ordained, sustained, and design-reflecting evolutionary process. • Evolution is intelligently designed to bring about what God wants.

14. Denis Lemoureux’s Paul • Dr. Lemoureux rejects scientific concordism. • Scientific concordism is the assumption that God revealed scientific facts in the Bible thousands of years before their discovery in modern history. • He rejects this notion because of the presence of a three-tier universe in the Bible.

15. Denis Lemoureux’s Paul • Genesis 1 and the firmament or expanse. • They thought it was a hard dome because it appeared that way. • All ANE cultures believed this idea. • God places the sun, moon, and stars in the firmament because it appears that way. It is an ancient understanding of the physical world.

16. Denis Lemoureux’s Paul

17. Denis Lemoureux’s Paul • Other biblical passages • Acts 4:12 "Under heaven" • This reflects a three tier universe • Phil. 2:10-11 • "in heaven…on earth…and in the underworld" • This passage uses an ancient understanding of the entire universe that is three-tiered. • Gen. 1:7 • Waters under the earth • Ancients would travel in all directions and would eventually come to a body of water. It made perfect sense to assume they were surrounded by a body of water. This is where we get the phrase "ends of the earth." • Ends of the earth • Isa. 41:8 • Jesus himself uses this same ancient mindset of the day in Matt. 12:42

18. Denis Lemoureux’s Paul • Is concordism true? • We find an ancient understanding of the physical world. • What we find in scripture does not align with the scientific facts. • Did God lie? • No. Lying requires deception and malice. • God simply accommodates himself. • The Holy Spirit descended to the level of ancient humans and used their ideas (Ancient Science) in order to reveal messages of faith.

19. Denis Lemoureux’s Paul • Creation in Genesis 1 • We find an ancient understanding of the creation of the world. • De novo Creation • Creation that is brand new. • Quick and complete origin of life. Things are made quickly and fully formed. • This is the origins science of the world. • This is the best understanding for the ancient peoples. • Message-incident principle • We find a message in Scripture that is timeless, good truth that is carried by the vessel of an ancient understanding of an incident. • We find the message amidst ancient understandings of things.

20. Denis Lemoureux’s Paul

21. Denis Lemoureux’s Paul • Biology in the Bible • Implication of the three-tier universe • If the astronomy is ancient… • If the geology is ancient… • Is the biology not ancient? • This is a consistency argument. • Ancient biology in Scripture • The creation of life is mentioned to be "according to their kinds" in the Creation accounts ten times. • This is an ancient phenomenological perspective of the ancients. • Cows make cows… • Sheep make sheep… • Birds make birds… • People make people… • This is the taxonomy-of-the-day. • Implication? • The ancients would have asked is "where do humans come from?" • Retrojection • Taking present experience and casting it back in time to explain the past.

22. Denis Lemoureux’s Paul • Adam? • A human gives birth to a human who gives birth to another human and so on and so forth. • Origins implication: Adam is the retrojection of the ancients. This is an ancient biology of origins. Adam is an extension of adding people all the way back to the first "humans." • Adam is simply a retrojective conclusion (de novo creation “according to their kinds”) of an ancient taxonomy, which is based on an ancient phenomenological perspective of biology. • Adam is an incidental vessel that delivers inerrant foundations of the Christian faith to remind us: We are created in the Image of God, we are sinful, and God judges us for our sins. • Though Adam never existed, he is the prototype of the human spiritual condition. In order to understand our existence, we must see ourselves in him—Adam is you and me. • Adam = three tiers • Adam was never created de nova like the Scriptures say.

23. Rebuttals to Dr. Lemoureux’s Paul • Anticoncordism, which tends to reject concordism out of hand, is not the only alternative. Anti-concordism, as applied to Genesis, tends to assume that the Biblical account has little or no historical referent. • He assumes historical or scientific concordism requires literalism. • He assumes a timeless message can be abstracted from a story. • He assumes that Paul’s argument is not somehow contingent upon facts of history. • Some of the statements could be poetic. • He assumes a level of ethnocentrism.

24. Peter Enn’s Paul • "The conversation between Christianity and evolution would be far less stressful for some if it were not for the prominent role that Adam plays in two of Paul's letters…In these passages Paul seems to regard Adam as the first human being and ancestor of everyone who lived. This is a particularly vital point in Romans, where Paul regards Adam's disobedience as the cause of universal sin and death from which humanity is redeemed through the obedience of Christ. Many Christians, however creative they might be willing to be interpreting Genesis, stop dead in their tracks when they see how Paul handles Adam.“ 79 • Paul really does believe this fact he is discussing in Romans and First Corinthians. • What Paul has to say is not based upon the OT.

25. Paul’s Adam and the OT • Adam is relatively absent from the Old Testament story. • From a Christian point of view, we talk about Genesis 3 as a turning point. We call it "the Fall." • This is not a major turning point within the Hebrew bible. Outside of genealogies within Chronicles, Adam is never really brought up too much. • The Fall isn't seen as a cause of anything really. We assume that depravity comes from the fall. The text does not blame Adam like Paul does.

26. Paul’s Adam and the OT • If Adam's disobedience lies at the root of universal sin and death, why does the Old Testament never once specifically refer to Adam this way? • Adam is mentioned in 1 Chronicles 1:1. • Hosea 6:7 should not be viewed as referring to Adam as person's name. It should be viewed as a place's name. • Hosea is not concerned with the sin of all humanity. He is concerned with Israel's failure to repent. • Adam is the first of three places listed where Israel failed to repent (Gilead and Shechem in vv. 8-9). • Hosea 6:7 is not a brief allusion to the fall of man.

27. Paul’s Adam and the OT • Adam's punishment from God listed in Genesis 3:17-18 does not mention his posterity would be born in a state of sinfulness from which all efforts to eradicate oneself are in vain. • Cain's disobedience is not causally linked with Adam's disobedience. • Noah would be exempt from Adam's sinfulness that is passed down because he is described as "a righteous man, blameless in his generation. (6:9)" • Why is Adam's disobedience not causally linked to the flood? • Israel is given a choice whether or not to obey God's law- much like Adam and Cain. • The choice offered to Adam and Cain is the same choice later offered to Israel: obedience yields blessing and disobedience yields cursing. The Old Testament does not tie Israel's disobedience, or that of humanity at large, to Adam's one act of disobedience.

28. Paul’s Adam and the OT • Paul's use of Genesis is clearly rooted in something else other than a simple reading of the story. • Paul's view of the depth of universal, inescapable human alienation from God is completely true, but it is also beyond what is articulated in the OT in general or Genesis specifically. • We read Genesis like we do because of the influence of Augustine in the Western Church. • Humanity's state was transformed because of Adam and Eve's transgression. The depraved and guilty nature of the first couple was passed onto their offspring and all of the rest of humanity. • All of humanity was in some sense present in Adam's actions and disobedience

29. Paul’s Adam and the OT • We do not have to read it like this. The Eastern Church, following Irenaeus of Lyons, sees the story from a different angle. The garden story is not about a descent from a pristine, untainted original state of humanity. Rather, it tells the story of naïveté and immaturity on the part of Adam and Eve and the loss of childlike innocence in an illicit move to grasp at a good thing, wisdom, represented by the tree of the knowledge of good and evil. Adam and Eve are like children placed in a paradise, where they are to learn to serve God and grow in wisdom and maturity, to move to spiritual perfection.

30. Paul’s Adam and the OT • The story is about the how (how wisdom is obtained) knowledge is to be pursued. • Knowing the difference between good and evil, right and wrong, is desirable. This is found in Israel's wisdom literature. • Becoming like God in knowing good and evil is precisely what God wants for Adam and Eve. The issue is not the knowledge should be avoided lest one claim to be like God. • The problem is the illicit way in which Eve tries to attain wisdom- quickly, prematurely, impatiently. • A wisdom reading of Genesis 3 does not address, and so in no way negates, the universal and inescapable reality of sin and death and the need for a savior to die and rise.

31. Paul as an Ancient Interpreter • Although Paul's gospel was fresh, radical, and counterintuitive to both Jew and Gentile alike, Paul was an ancient man and naturally held widely accepted views on a good number of things. Paul had a cultural context. • Paul believed in a three-tiered universe (Phil. 2:10-11; 2 Cor. 12:2). • Paul's world did not include the Western hemisphere or the arctic poles; reproductive barrenness is solely the woman's fault; the world was created by a discreet act of God in relatively recent history, not through an evolutionary process over millions or billions of years (Paul would not have a category for the astronomical numbers we casually toss about). • Just because Paul’s access to knowledge about the origins led him to use the language he did to make a theological claim, that does not mean we need to accept the scientific accuracy of his statements in order to agree with his theological conclusion. • Paul does not have to be right scientifically for us to agree with him theologically.

32. Paul as an Ancient Interpreter • Paul’s handling of his Scripture is marked throughout by a creative engagement of his tradition. That creativity stems from two factors: (1) the Jewish climate of his day, likewise marked by imaginative ways of handling Scripture; and (2) Paul’s uncompromising Christ-centered focus. In other words, Paul’s understanding of the Adam story is influenced both by the interpretive conventions of Second Temple Judaism in general and by his wholly reorienting experience of the risen Christ. Paul is not doing “straight exegesis” of the Adam story. Rather, he subordinates that story to the present, higher reality of the risen Son of God, expressing himself within the hermeneutical conventions of the time.

33. Paul as an Ancient Interpreter • By the time Jesus came on the scene, Jews had already been steeped in several hundred years of careful reflection on their own now sacred and inscripturated story. This process already began within the pages of the OT itself, a phenomenon sometimes referred to as "inner biblical interpretation," where Israel's latter literature shows evidence of transforming its older texts in view of changing circumstances (Chronicles). • During this time, the Qumran community was writing books, the Pseudepigrapha and OT apocrypha was written, and the Hebrew scriptures were translated into other languages. • There was tremendous literary output by faithful Jews in trying to come to grips with how their scriptures and current events intersected. The NT was written amid this flurry of interpretive output.

34. Paul as an Ancient Interpreter • There are various "Adams" of Jewish Interpreters that do not agree with Paul's unique view. • The Wisdom of Solomon refers to Adam as one who was "delivered from his transgressions" (10:1). Adam was a master of all things, but transgressed God's command. Adam is presented as some sort of victim of the death that entered the world "through the devil's envy," not through Adam's disobedience (2:23-24). • Ecclesiasticus talks about Adam being formed from the dust, but there is no mention of a fall or sinful nature inherited by his offspring (17:1-14; 33:10). • Sirach places the blame not on Adam for the misery of all humanity but solely on Eve (25:24 [1 Tim. 2:14?]). • In the book of Jubilees, Adam is a priestly figure who actually offers sacrifices for his own transgressions. • In On the Creation of the World, Philo understands Adam to have been made perfect and immortal, fully possessing the image of God (134-135). The further the human race extends from him, the less of the image they posses (141).

35. Paul as an Ancient Interpreter • Paul's Adam is an example of the rich interpretive activity, where Adam is called upon to address various theological concerns. • Paul's handling of Adam is hermeneutically no different from what others were doing at the time: appropriating an ancient story to address pressing concerns of the moment.

36. Paul as an Ancient Interpreter • Paul does not use the OT with exact precision of the original context. The crucifixion and resurrection changes how he interprets his Bible. The text is not the master; it serves a goal- the absolute and uncompromised centrality of what God has done here and now in the crucified and risen Christ. • 2 Cor. 6:2 and Isaiah 49:8 • The "seed" in Gal. 3:16,29 • Gal. 3:11 and Hab. 2:4 • Rom. 11:26-27 and Isa. 59:20 • Rom. 4 and Gen. 15:6

37. Paul as an Ancient Interpreter • Paul had an interpreted Bible. How Paul understood the OT was affected by interpretive traditions that were older than Paul but shaped his thinking more subtly. • 2 Tim. 3:8 mentions Jannes and Jambres, the magicians in Pharaoh's court during Moses' day. • Gal. 3:19 mentioned the law being mediated by angels. • 1 Cor. 10:4 mentions a moving well that followed the Israelites' during the desert experience. • We cannot and should not assume that what Paul says about Adam is necessarily what Genesis was written to convey. Paul was an ancient man with ancient thoughts, inspired though he was.

38. Paul’s Adam • Paul's Adam: The historical first man, responsible for universal sin and death. • Adam is a vital theological and historical figure for Paul. But, Adam is also typological and symbolic in Paul (Rom. 5:14; 1 Cor. 15:44-49). • What makes Paul difficult to read for us today. • All the extrabiblical factors mentioned earlier. • We do not know the full context of the situations. They original hearers know something we lack. • There are grammatical challenges to reading Paul. • His thoughts tend to come with such a flurry of energy and passion that his pen can hardly keep up with his heart and head. He is not as logical, systematic, and clinical as he is made out to be.

39. Paul’s Adam • The reason Paul uses Adam the way he does reflects his Christ-centered handling of the OT in general. Paul's understanding of Adam is shaped by Jesus, not the other way around. • The uncompromising reality of who Jesus is and what he did to conquer the objectively true realties of sin and death do not DEPEND on Paul's understanding of Adam as a historical person.

40. Paul’s Adam • We can leave behind the cause of sin with leaving behind the fact of sinfulness. There are three core elements that remain: • The universal and self-evident problem of death. • The universal and self-evident problem of sin. • The historical event of the death and resurrection of Christ. • What we lose: Paul's cultural answer to how those things came about. • We can hold to a "sin of origin" without believing in Augustine's doctrine of "original sin." The former is the absolute inevitability of sin that affects every human being from their beginnings, from birth.

41. Paul’s Adam • Paul's goal is to show that what binds these two utterly distinct groups together is their equal participation in a universal humanity marked by sin and death and their shared need of the same universally offered redemption. Paul's Adam serves that role. Everything else is subservient to that goal. • The New Perspective gets Paul's thinking right. Paul is combating covenantal nomism within his letters, doing the law out of gratitude to stay in the covenant. The Jews did not think of themselves as earning God's favor through the observation of the Law. The law and other Jewish markers "kept them" in the covenant community.

42. Paul’s Adam • Paul is saying that the Gentiles do not have to become Jewish to stay in the covenant community. The resurrection of the Son of God is a game changer; gentiles can now be part of the covenant as gentiles. Paul pushes Adam to the forefront in a brand new way to address the problem of sin and death, a problem the resurrection defeated. • Any attempt to retain the old distinctions the resurrection did away with are met with the full arsenal of Paul's rhetorical skills, passionate personality, and theological insights.

43. Rebuttals to Dr. Enn’s Paul • He ignores the OT’s use of the Adam story in other pericopes. • He does not consider other Second Temple Literature concerning Paul’s issue of where sin originated. • He assumes because of his commitment to the New Perspective that Paul’s arguments do not depend on a historical Adam. • He abuses Irenaeus of Lyons’ account. • His viewpoint concerning how the apostles used the OT is not the only way to interact with those texts. • His view of inspiration may place undue emphasis on human frailty.

44. 1-Adam in the OT • Forest and the Trees Problem: How does our perception of the big picture (the forest) interact with our interpretations of the text (the trees)? • There are several difficulties with this claim: the first is, what exactly constitutes a "citation," presumption, or echo? Does an allusion to any part of Genesis 1-5 count as one of the echoes? Does not the presence or absence of allusions depend on the communicative intentions of the writers? The later writer may or may not find an echo of this passage useful to what he is trying to do in a later text-which means the perceived rarity of citation hardly implies that this story has no bearing on the rest of the Hebrew Bible.

45. 1-Adam in the OT • Narrative rarely tells the reader what the he or she should believe outright. Rather, it shows one the consequences and ends of actions and decisions within the flow of the plotline. We do not need a statement from the writer that “Adam’s disobedience affects all people who follow him” because the text shows this fact. Cranfield says “ (Original Sin) is a natural inference drawn from the Genesis narrative and surely its intention.” • Peter Enns reverses the prototype of seeing Adam as representational of Israel instead of seeing Israel as representational of Adam. Adam and Eve, as persons in covenant with God who disobey the LORD, become types or symbols of divine will and intention throughout Torah and the rest of the OT. N.T. Wright in his The New Testament and the People of God says that "If Abraham and his family are understood as the Creator's means of dealing with the sin of Adam, and hence the evil in the world, Israel herself becomes to the true Adamic humanity…”

46. 1-Adam in the OT • Commands issued to Adam are given to Abraham and others (1:28; 12:2; 17:2,6,8; 22:16). • The "blessing" idea is explicit in 12:2-3 and is combined with being fruitful and multiplying in 17:20; 22:17-18;26:3-4; 28:3: these echo God's blessings upon the original pair (1:28). • The idea of "offspring" and "seed" ties the rest of Genesis with the first eleven chapters (3:15; 4:25; 12:7; 13:15-16; 17:7-9). • Abraham, Abel, Noah, and Israel mirrors Adam by building altars to sacrifice to the LORD. • Israel is to be a nation of priests over God's earth much like Adam and Eve were priests and vice-regents over the earth (Exo. 19). The prophets call Israel to be the people through whom the LORD will act in relation to the whole world. • Outside of Genesis 1-5, explicit references to Eden as a prototypical place of fruitfulness occur in Gen.13:10; Isa. 51:3;Joel 2:3, and Ezek. 28:13; 31:8-9; 36:35. • Adam is mentioned in the genealogy of 1 Chronicles 1 as-well-as the genealogies in the earlier chapters of Genesis and Luke (3:38). • The tree of life receives further mention in the OT & NT (Prov. 3:18; 11:30; 13:12; 15:4; Rev. 2:7; 22:2, 14, 19). • Numerous passages refer back to creation (Psa. 8; 104) • Human rest on the Sabbath imitates God's rest after his work on creation (Exo. 20:11, echoing 2:2-3). • Malachi 2:15 is likely referring to God's intent in marriage (Gen. 2:24).

47. 1-Adam in the OT • Hosea 6:7 is disputed but good reasons exist to translate the verse as “But like Adam they transgressed the covenant; there they dealt faithlessly with me.” • Ecclesiastes 7:29 may be an echo of the Fall. “See, this alone I found, that God made man upright, but they have sought out many schemes.” [many schemes 7:20?] • Job 31:33 could be an allusion. “if I have concealed my transgressions as others do (margin: As Adam did) by hiding my iniquity in my bosom. ”

48. 2-Second Temple Literature on Adam • Various Apocryphal and Pseudepigraphal texts link Adam’s disobedience with a universal punishment of death. • Apocalypse of Moses-Adam said to Eve, “Why have you wrought destruction among us and brought upon us great wrath, which is death gaining rule over all our race?” (14:2) • 4 Ezra- Ezra speaking to God says: “And you laid upon him one commandment of yours; but he transgressed it, and immediately you appointed death for him and his descendants.” (3:7)

49. 2-Second Temple Literature on Adam • 2 Baruch-“When Adam sinned and death was decreed against those who were to be born, the multitude of those who would be born was numbered.” (23:4) • 2 Baruch- “Adam sinned first and brought death upon all who were not in his own time.” (54:15)…“For when he transgressed, untimely death came into being. . .” (56:6). • 4 Ezra 7:118-199- “O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants.For what good is it to us, if an immortal time has been promised to us, but we have done deeds that bring death?”

50. 2-Other Mentions of Adam • Jesus refers to Adam or the events of creation in some historical sense. • Matt. 19:4-5 “He answered, "Have you not read that he who created them from the beginning made them male and female, and said, 'Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh (Gen. 2:7)'? • Matt. 23:35- “…so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel (Gen. 4:8) to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar.” (Luke 11:51) • John 8:44- “You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” (Wisdom of Solomon 2:24 “Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.”)