Header Image: The mosaics on the interior of the dome of the Baptistry of San Giovanni, 1225-c.1310 | Photo wikipedia by Ricardo André Frantz
Have you ever wondered about what the devil is — or was, pre-Fall? You’ve probably been told that he used to be an angel with God, so then why is he often described as a snake, serpent or dragon?
Though there isn’t a great deal given away in Scripture as to the nature of angels, or the heavenly realms in general, we get some glimpses from the visions of the prophets. But what we can also look at is the words which the Bible uses; some of which aren’t translated and so lose their original meaning in English.
The Seraphim
The word “seraphim” is a transliteration of a Hebrew word, rather than a translation, so in English we often will miss the meaning the original hearers and readers would have understood that word to mean. A transliteration, for those unfamiliar with the term, simply means that a foreign word has been converted into its English equivalent of letters, rather than its meaning being used. A relevant example of this would be for the word “satan”. Although it’s come to be used as a name, it’s actually a transliteration of the Hebrew word for “adversary” (שָׂטָן). You can see a few examples of the word usage here as an adversary: 1 Samuel 29:4; 1 Kings 11:14 and as a name in Job 1:6 (The Adversary if translated).
So what does seraphim mean if it were translated? Basically “fiery serpents”!
The Hebrew word has obscure etymological roots related to burning (literally), which is likely why translators choose to transliterate rather than translate it. We also find similar connections to fire in other parts of Scripture where the heavenly host are mentioned or described; see Ps 104:4 and Ezk 1:13-14 for two examples where God's ministers are "fire and flame", and the living beings move "like a flash of lightning" with fire moving between them.
There are some links with the root word to Babylonian fire-gods and also in Egypt there are eagle-lion-shaped figures referred to as seref which is where we get our English term (and concept) for the “griffin” from. There’s also the possibility that “fiery snakes” is a reference to the venom in a bite, which has allusions to the “fiery darts” of the enemy in Eph 6:16 — though this could just be more about symbolism with Roman soldiers and their weapons than anything else.
The seraphim are one of, if not the highest order of angelic beings, often depicted close to the throne of God singing praises. We first see them in Isaiah 6:2–3 and then briefly again in verses 6 and 7 where one puts a coal on Isaiah’s lips.
Isaiah 6:2–3 Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.”
As we see from Isaiah’s description of the seraphim, they have wings, faces and feet, and in verses six and seven, they must have hands of some sort to be able to hold tongues and give coal to Isaiah.
We don’t really hear from the seraphim again until we get an inference in John’s Revelation, where they are called “living creatures” in a similar scene that Isaiah saw, described very much in the same way, except with the terrifying visual addition that they are covered in eyes:
Revelation 4:8 And the four living creatures, each of them with six wings, are full of eyes all around and inside. Day and night without ceasing they sing, “Holy, holy, holy, the Lord God the Almighty, who was and is and is to come.”
That Ancient Serpent
How does this all relate to the devil? As you probably know, one of the recurring themes for Satan in Scripture is that of a snake, serpent or dragon. The word used in Genesis 3 for the serpent isn’t the same as the word for seraphim — it uses the word nachash [נָחָשׁ] for serpent instead. But looking through the word usage between saraph and nachash the two can get translated in similar ways, though the latter word seems to get the most used, even in conjunction with “fiery serpents” as well as being translated as “fleeing serpents”, and it also has implications towards the Leviathan mentioned in Isaiah 27. Interestingly too, the word nachash also has instances where it gets translated as “divination”, giving the word a deeper and more mystical meaning into the nature of it. It also has a meaning connected to "copper, shining bronze" which also has heavenly connotations in the shiny radiance of the metal (see also Rev 1:15 where Jesus is described as "burnished bronze").
If the Seraphim are serpent-like fiery beings, and the devil was/is one, then it could also explain why he also gets referred to as that “serpent of old” and the “dragon”.
The interesting thing about all this is the link between the Day of the Lord, God swallowing up death and His defeat of Leviathan as the “fleeing … twisting serpent” who is the “dragon that is in the sea” (Isa. 27:1). This also has very similar imagery to what Revelation 13 says about the dragon and beast which come out of the sea, so there are definitely implications between these dragons, serpents and fiery snakes with the devil and his defeat when Christ triumphed over death and the “powers and authorities” on the cross (Col 2:15).
There’s a lot of scriptures to cover which mentions all of these themes, but I’ll just list a few here where we find the words for seraphim and serpent translated in various ways: Numbers 21:6; Job 26:13; Isaiah 6:6–7; 14:29; 27:1; 30:6. Then the New Testament references to the dragon: Revelation 12:9; 13:1; 20:2.
Serpents in the Garden
With this in mind, maybe it could change our view on the serpent in the Garden of Eden. Could it be that it wasn’t an actual snake speaking to Eve, but rather a seraphim-angel of some type? It would explain why no one was concerned about a talking animal when none of the others appear to be talkative! It could also help to explain the punishment God gives the serpent: to crawl on its belly and eat dust. Snakes already do that, so why would that be something unusual and a punishment for it? This “eating/licking the dust” that snakes now do is referenced again in Isaiah 65:25 and Micah 7:17 as part of their natural state it seems.
Is it possible that this is an allusion to Satan — a potentially fiery-snake-like being — getting cast out of Heaven to the Earth, and now he had to “crawl” around here instead of the heavenly realms? There’s a few places which hint at the devil being on earth and that this is his kingdom and realm now, rather than anywhere else. Jesus talks about “Satan [falling] from heaven like a flash of lightning” (Luke 10:18), which seems to be a link to what we see in Revelation 12 where there was war in heaven which resulted in the devil being cast down to earth:
Revelation 12:7–9 And war broke out in heaven; Michael and his angels fought against the dragon. The dragon and his angels fought back, but they were defeated, and there was no longer any place for them in heaven. The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world — he was thrown down to the earth, and his angels were thrown down with him.
This theme then follows in Paul’s epistle to the Ephesians where he speaks about “the ruler of the power of the air, the spirit that is now at work among those who are disobedient” (Eph 2:2). This would also ties back to what Jesus said in John 14:30 that the devil was the “ruler of this world” and how Satan could offer Jesus all the “kingdoms of the world” when he was tempted in the wilderness (Matt 4:8).
Concluding Thoughts
While we won’t ever fully know what the devil is or was, the allusions and inferences throughout Scripture show that he was a heavenly being of some sort who was cast down to the earth.
Whatever the true form of the devil, the Apostles give us enough warning to know we have an enemy who hates the children of God and wants to devour them (1 Peter 5:8), and that he is deceptive and can disguise himself as “an angel of light” to trick us (2 Cor 11:14). John gives us a method of “means testing” the spiritual at least so we have tools at our disposal.
1 John 4:2–3 By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.
The heavenly realms and beings may be shrouded in mystery to us, and maybe for good reason, but we are not defenceless and are left with enough to know how to spot the tricks if the devil but more importantly, we are told that the victory over Satan and evil is ultimately won in Christ!
A small aside about Ezekiel 28: 12–16, which is a passage of Scripture typically interpreted to be about the fall of Satan, despite the start of this passage being directed to the King of Tyre. In verse 14 and 16 it speaks about a “cherub” (another rank of angelic being, and again, a transliterated word), but depending on which translation you read, the phrasing can either imply that the subject of this text is a cherub, or that the king of Tyre had a cherub with him. Each version has a footnote saying that the meaning of the Hebrew is uncertain here, so I’m not sure it can be a strong argument for or against the devil being a cherub.
Update: Since writing this, I’ve come across this video which summarises Michael Heiser’s teaching on this topic. It appears that I have come to similar conclusions, though he sides with Satan being a fallen Cherub rather than a Seraph. Watch the video here to see some addition information on this topic:
*If anyone is interested in learning about some serious spiritual warfare, I highly recommend reading The Life of Anthony by Athanasius. It’s a biography of the founder of desert monasticism written around AD 356–362. See links below:
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I've seen and heard this question asked numerous times before, and I've even wondered it myself in my earlier years as a new Christian.
Is there salvation for angels and can demons go back to their previous, uncorrupted state?
2 Corinthians 11:14And no wonder! Even Satan disguises himself as an angel of light.
As far as scripture is concerned, Satan can pretend to be angelic for the sake of deceit, but that's about it. There's no mention of redemption for angels or demons — that's the long and short of it.
So let's explore four areas of Scripture to see what we do know.
#1 They have been imprisoned for judgement by God.
2 Peter 2:4For if God did not spare the angels when they sinned, but cast them into Tartarus and committed them to chains (or pits) of deepest darkness to be kept until the judgment;
This judgement is eternal for them and there appears to be no second chance; their judgement is sealed:
Matthew 25:41
Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels;
#2 They have been imprisoned for judgement by the saints.
Not only has God set a judgement, but we who are in Christ will have the role of actually judging the angels as well. How's that for a hefty responsibly!
1 Corinthians 6:3
Do you not know that we are to judge angels—to say nothing of ordinary matters?
#3 Judgement is final
We can also see from Revelation some more details about what this judgement entails for the devil and those who followed him:
Revelation 19:20And the beast was captured, and with it the false prophet who […] were thrown alive into the lake of fire that burns with sulfur.
Revelation 20:10And the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever.
#4 Salvation is for humans
Salvation appears to be only something that God designed for humans, and is apparently something that makes the angels curious.
1 Peter 1:12[Salvation is the] good news by the Holy Spirit sent from heaven—things into which angels long to look!
Christ came as the "second Adam" (1 Cor 15:45) to rectify the problems caused by the first Adam. We humans are all "in Adam" (1 Cor 15:22), whereas angels are not. They are sometimes called "sons of God" — we are the son of Adam, therefore Jesus' sacrifice is only effective for "Adam". The writer of Hebrews sums this up for us nicely by saying, “it is clear that [Jesus] did not come to help angels”, but those in whom he shared a nature with — us! (Heb 2:14-16)
Whatever sins the angels have made (other than rebelling; cf. Rev 12:4,7-9) it is not covered by the blood of Jesus as far as we know. We can infer this from what Paul teaches us about the ministry of reconciliation:
2 Corinthians 5:19that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. (Emphasis mine)
The plan of salvation and the power of the Gospel to reconcile God and man appears to only apply to this world and our sins (or trespasses). The Greek word here for “world” is kosmos, which can sometimes have a broader meaning of “universe” or “creation” rather than just this planet, but in this context I'm not sure it allows for that scope of reconciliation, given the other passages of scripture we've seen about the rebellious angels (or demons) level of punishment.
Either way, Scripture doesn't give us any more information on this topic than that, so anything else would be speculation, but I think we can be reasonably certain that salvation through Christ is only for humans. ...
Have you ever wondered why God asks us to resist temptation and practise self-control? At first glance, it might seem like God is just trying to limit our enjoyment of life, especially when the world tells us to “follow your heart” and “give in to what feels good.” But what if I told you that resisting temptation is not about taking away your joy, but about protecting and blessing your life — spiritually, emotionally, and even mentally?
I was recently watching a TV series with my wife (called Perception, if you’re interested) about a neuroscience professor who consults for the FBI. The series often gives some interesting facts about the brain and human behaviour, and in one episode the main character capped off the episode by talking about how resisting temptations benefits your mental health.
This piqued my interest, as it made me think of the obvious Scriptural connections, so I looked it up to see if the episode was accurate.
And it was!
A 2017 neuroscience research study highlights how beneficial self-control and resisting temptation are for your brain and mental health. These findings echo the timeless truths of Scripture, showing us that God’s design for self-control is not just a moral obligation but a pathway to wholeness and flourishing as a healthy person.
The Science Behind Resisting Temptation
The study on self-control and temptation explored the brain’s salience network — the system responsible for detecting what’s important — and found something really very interesting: people better at resisting temptation have a healthier dynamic between this network and other parts of the brain, such as the visual system. In other words, their brains are better at ignoring distractions and focusing on what truly matters.
Here are some of the benefits of self-control revealed by the study:
Improved Focus — Resisting temptation strengthens your ability to stay on task and avoid distractions.
Emotional Resilience — Self-control helps regulate emotions, making you less reactive and more at peace.
Mental Clarity — It improves how your brain processes information, aiding decision-making.
Protection from Harm — It reduces the risk of mental health issues like depression, addiction, and impulsive behaviour which may help mitigate some symptoms of ADHD by strengthening attention regulation and executive function.
Spiritual Growth—Though not a part of the study, self-control aligns with God’s call for holy living and leads to greater spiritual maturity.
This isn’t just science talking; it’s evidence of God’s amazing design for your body and mind which has been testified to in the Scriptures for thousands of years, long before neuroscience could confirm it. I couldn’t help but be struck by this connection when I came across this study.
What Does the Bible Say?
The New Testament repeatedly highlights the importance of self-control and resisting temptation. These teachings are not arbitrary rules to suck the “fun” out of life, but divine guidance to help you thrive. Let’s explore how the Bible speaks to this:
Self-Control is a Gift from GodThe Bible teaches that self-control is a fruit of the Spirit (Galatians 5:22–23) and that God has given us a spirit of “power and of love and of self-discipline” (2 Timothy 1:7). The ability to resist temptation is not something we muster up alone; it’s a gift God gives to help us grow in Him and rely on His strength.
Resisting Temptation Brings FreedomJames 1:14–15 warns us that temptation, if left unchecked, leads to sin and ultimately to death. Science backs this up, showing that unchecked impulsivity can lead to destructive behaviours like addiction and emotional instability. God’s commands to resist temptation protect us from harm and lead us to freedom in Christ (John 8:36).
Your Mind MattersRomans 12:2 urges us to “be transformed by the renewing of your minds.” Resisting temptat...
Monarchical Trinitarianism, also referred to as the “Monarchy of the Father,” is a theological perspective that asserts the Father as the sole source (or monarch) within the Trinity. This view maintains a clear distinction of roles among the Father, the Son, and the Holy Spirit while upholding their unity in essence. It is essential to distinguish this from Monarchianism, a heretical belief condemned in the 4th century, which posited that God is a single person rather than three distinct persons.
The Eternal Begottenness of the Son
The term “created” used by the early pre-Nicene Fathers does not align with the Arian view, which posits that the Son was created ex nihilo (out of nothing), making Him a creature. As Arius infamously declared, “there was a time when the Son was not”. Rather, the Fathers articulated that the Son was begotten out of the Father, emphasising His divine origin and eternal existence within the Father’s bosom (cf. John 1:18 in Greek). As Justin Martyr explains, “For Christ is the first-begotten of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists” (Justin Martyr, First Apology, Chapter 46). This highlights that the Son, the Word, existed eternally with the Father before being begotten and manifested.
Similarly, Hippolytus expounds on this concept, noting that “God, subsisting alone, and having nothing contemporaneous with Himself, determined to create the world … For He was neither without reason, nor wisdom, nor power, nor counsel And all things were in Him, and He was the All. When He willed, and as He willed, He manifested His word in the times determined by Him, and by Him He made all things. … And thus there appeared another beside Himself. But when I say another, I do not mean that there are two Gods, but that it is only as light of light, or as water from a fountain, or as a ray from the sun. For there is but one power, which is from the All; and the Father is the All, from whom cometh this Power, the Word. And this is the mind which came forth into the world, and was manifested as the Son of God.” (Hippolytus, Against the Heresy of One Noetus, Chapter 10–11). Here, Hippolytus underscores the eternal existence of the Word within God, proceeding from the Father and being of the same essence.
The Procession of the Holy Spirit
The procession of the Holy Spirit from the Father is another essential aspect of Monarchical Trinitarianism. The Spirit, like the Son, derives His essence from the Father, ensuring that He is co-equal and consubstantial with the Father and the Son. Tertullian speaks to this procession in his work, Against Praxeas, explaining how the Word and Spirit derive their essence from the Father.
But still the tree is not severed from the root, nor the river from the fountain, nor the ray from the sun; nor, indeed, is the Word separated from God. … Now the Spirit indeed is third from God and the Son; just as the fruit of the tree is third from the root, or as the stream out of the river is third from the fountain, or as the apex of the ray is third from the sun. Nothing, however, is alien from that original source whence it derives its own properties. In like manner the Trinity, flowing down from the Father through intertwined and connected steps, does not at all disturb the Monarchy, while it at the same time guards the state of the Economy. (Tertullian, Against Praxeas, Chapter 8).
Looking at how Tertullian describes this doctrine, we can see how he has gone to lengths to carefully explain how the relationship within the Trinity exists together and relate to one another, while keeping intact the source and essence of divinity united and uncompromised. When we talk about these things, we use terms like “ontological” and “economy” to help to describe the Godhead. Ontology is the study of being, and what make...
The Trinity is a cornerstone of Christian faith, defining God as one Being in three Persons: Father, Son, and Holy Spirit. However, throughout history, various misunderstandings and false teachings — known as heresies — have arisen, challenging this core doctrine. Understanding these heresies can strengthen our faith and deepen our appreciation for the truths held by the Church since its earliest days.
What Is the Trinity?
Before diving into the heresies, let’s briefly review what we mean by the Trinity. The Christian doctrine of the Trinity teaches that God is one essence in three distinct Persons:
The Father: The Creator and sustainer of all.
The Son (Jesus Christ): God incarnate, who lived, died, and was resurrected for our salvation.
The Holy Spirit: The presence of God active in the world and within believers.
This concept is rooted in Scripture and has been affirmed by the Church through various councils and creeds.
Common Historical Heresies
Arianism
What It Taught: Arius, a priest in the early 4th century, claimed that Jesus Christ was not of the same substance as the Father. He taught that the Son was a created being, distinct and subordinate to the Father.
Church’s Response: The Council of Nicaea in 325 AD condemned Arianism, affirming that the Son is “of the same substance” (homoousios) as the Father. This is reflected in the Nicene Creed: “We believe in one Lord Jesus Christ, the only Son of God… of one Being with the Father.”
Patristic Quote: Athanasius, a staunch defender against Arianism, wrote, “For the Son of God became man so that we might become God” (On the Incarnation, 8:54).
Modalism (Sabellianism)
What It Taught: Sabellius proposed that God is one Person who reveals Himself in three different modes or aspects: as the Father in creation, as the Son in redemption, and as the Holy Spirit in sanctification. This denies the distinctiveness of the three Persons.
Church’s Response: Modalism was rejected because it undermines the relational aspect of the Trinity. The distinct Persons interact with each other, as seen in Jesus’ baptism where the Father speaks, the Son is baptised, and the Spirit descends like a dove.
Patristic Quote: Tertullian argued against Modalism by affirming the distinctiveness within the Godhead: “We do indeed believe that there is only one God, but we believe that under this dispensation… there is the Son, who has issued from the Father, and the Spirit, who has issued from both Father and Son” (Against Praxeas, 2).
Nestorianism
What It Taught: Nestorius, a 5th-century bishop, suggested that Jesus Christ was two separate persons — one human and one divine — rather than one Person with two natures.
Church’s Response: The Council of Ephesus in 431 AD declared that Jesus is one Person with two distinct yet united natures: divine and human. This ensures that Jesus is fully God and fully man, capable of bridging the gap between humanity and divinity.
Patristic Quote: Cyril of Alexandria emphasised the unity of Christ: “Wherefore we confess one Christ, one Son, one Lord. According to this understanding of this unmixed union, we confess the holy Virgin to be Mother of God; because God the Word was incarnate and became Man, and from this conception he united the temple taken from her with himself.” (Cyril of Alexandria Letter to John of Antioch).
Docetism
What It Taught: Docetists believed that Jesus’ physical body was an illusion and that He only seemed to suffer and die on the cross.
Church’s Response: The Church affirmed that Jesus’ incarnation and suffering were real, as this is essential for our salvation. Jesus’ true humanity allows Him to truly represent us and atone for our sins.
Patristic Quote: Ignatius of Antioch stressed the reality of Jesus’ incarnation and suffering: “He was truly of the seed of David according to the flesh, and the Son of God according to the will and powe...
This past Sunday at church, we were looking at Genesis 14 in the sermon. There’s a lot going on in this chapter with nine different kings all at war fighting one another, and Abram and Lot somehow mixed up in the middle of it (this is before Abram is renamed to Abraham). Sodom gets invaded, Lot gets taken captive (along with everyone else) and then Abram mounts a daring rescue with 318 of his men! It’s really quite action-packed for such a short chapter. I don’t know about you, but I always think of Abraham as this kindly old man, not some tribal warrior ready to go all “Taken” on his enemies (Gen 14:14–16).
Abraham, probably
It’s in the midst of all this action that we meet a mysterious character who pretty much just turns up out of nowhere: Melchizedek, king of Salem.
He is one of those characters from the Old Testament whose actions reverberate down through history into the New Testament era and beyond and into our present-day worship. Despite the number of kings fighting all across Canaan, Melchizedek doesn’t appear to be a part of these conflicts and only enters the scene when it’s all over, and Abram has rescued Lot and subdued the king who captured Sodom. Then “the king of Sodom went out to meet [Abram] at the Valley of Shaveh, that is, the King’s Valley.” (Gen 14:17), which is modern-day Kidron Valley, just outside of Jerusalem. So the meeting was local and close to Melchizedek, but still doesn’t explain what happens next to Abram:
Genesis 14:18–20And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. He blessed him and said, “Blessed be Abram by God Most High, maker of heaven and earth,and blessed be God Most High, who has delivered your enemies into your hand!”
The blessing of bread and wine by Melchizedek connects us with the divine thread that will flow through all time and history: the then-future Passover and, ultimately, with Jesus’ institution of the Eucharist. This connection underscores a sacred continuity that we, as Christians, continue to partake in today until Jesus returns.
Melchizedek: Priest and King
Melchizedek appears in Genesis 14:18–20, where he is described as the king of Salem and a priest of the Most High God. His encounter with Abram (Abraham) is brief but significant. He brings out bread and wine and blesses Abraham. He then responds by giving Melchizedek a tenth of everything. Both of these acts point to aspects of the Law, tithes and sacrifices, which at this point in time had not yet been given, which leaves us with more unanswered questions regarding what this priesthood of Melchizedek was (and its origins), and also why Abraham would give a tenth like a tithe.
Salem, which is understood to be the ancient name for Jerusalem, means “city of peace”. This is highly significant as it links to the messianic prophecy of Jesus being the Prince of Peace (Isaiah 9:6). The connection between Melchizedek being the king of Salem and Jesus being in the lineage of David, who reigned in Jerusalem, ties the notion of peace directly into the divine narrative. Melchizedek’s role as a king and priest in the city of peace prefigures the ultimate role of Jesus as Messiah.
Jesus, the Prince of Peace, not only fulfils the royal lineage through King David but also the priestly order of Melchizedek. Hebrews 7:2–3 elaborates on Melchizedek’s name and title, explaining that Melchizedek “means ‘king of righteousness’; next, he is also king of Salem, that is, ‘king of peace’.” This dual kingship of righteousness and peace perfectly summarises Jesus’ ministry and mission.
Psalm 110:4 further cements Melchizedek’s significance by declaring the Messiah as “a priest forever according to the order of Melchizedek”. This eternal priesthood signifies a lasting peace and righteousness that Jesus embodies and imparts to His followers (John 14:27). Thus, Melchizedek’s brief appearance becomes a profound for...
This is a guest post by “KingsServant”
In 2019 a book called Defying Jihad was published by Tyndale House, the reputable Christian publisher telling the story of “Esther Ahmad” a pseudonym used by the author alongside her co-author Craig Borlase, who has previously written alongside, well known Christian personalities such as Matt Redman the singer and Andrew Brunson, an American pastor imprisoned by the Turkish government.
As I began to read this book over this past year I was expecting an encouraging account of how a former Jihadi found Christ and escaped her previous accomplices. Very quickly, however, I became uncomfortable, her descriptions of her background involved allegedly committed Muslims doing very un-Islamic things and the unnamed militant group doing unusual things that didn’t fit my knowledge gained from years of study of Islam and interactions with Muslims, including extremists. As my doubts about the authenticity of the book solidified, and yet I couldn’t find anyone else who had questioned these things before me, or on the other hand provided verification of her story. I decided to contact Craig. During our brief and cordial email exchange he told me that he had been in touch with people who knew Esther after she escaped her family home, but so far has not suggested he has any other lines of evidence confirming any of the key elements of her account before that time. As a result, I am writing this article to draw attention to the aspects that raise suspicion.
According to “Esther’s” story, she was raised in Pakistan where she was sent to an extremist madrassa (or Muslim school) for girls, there they were shown images of victims of violence and told that Christians and Jews were responsible - the emphasis on Jews and particularly Christians by a militant group based in Pakistan is strange. All the terrorist groups in Pakistan direct their efforts towards Hindus (especially in Kashmir) or other Muslims, since Christians are such a tiny minority there.
Things rapidly become even stranger when a Mullah displays weapons to the group of girls telling them “… one day you will get to handle these” as the book continues describing them being encouraged to aspire to physical violence towards Jews and Christians specifically, the description of “Aunt Selma” volunteering for and dying fighting Jihad is likewise out of place. Islamic terrorist groups very rarely recruit women for combat roles, as Devorah Margolin describes Hamas and ISIS as departing from convention by encouraging female participation in violence and even then in only a very restricted way under particular circumstances with a specific fatwa (or Islamic ruling) being issued.1
On page 33, the militant group leader “Anwar” suggests that Esther could find a husband in the west to bring him to Islam. It is strictly forbidden for a Muslim woman to marry a non Muslim man, the idea that they would be encouraged by a scholar to date is about as unbelievable. In a conservative Pakistani culture, she would more likely find herself the victim of a so-called “honour killing” for such a thing.2
After her initial chance encounters with her future husband “John” (not as a result of trying to follow “Anwar’s” advice), on page 92 it is recorded that he said to her “… I’m not against your faith and beliefs…”, it’s the kind of thing that we might expect a liberal in the west to say, but not a Pakistani believer who knows that Islam denies that Jesus is the Son of God and that he died for sinners.
Following her conversion according to her account, she engaged in a number of public debates with clerics in which she defended her decision to leave Islam and follow Christ. It is not uncommon for apostates to have meetings with scholars arranged by their family members in the hope that they might be won back to Islam, but it is very surprising that her influential father would want to give his apostate daughter su...
Ash Wednesday marks the beginning of Lent, a season of repentance, fasting, and preparation for Easter in the Christian calendar. It is observed by many Western Christian traditions, including the Roman Catholic Church, Anglican Communion, Lutheran churches, and some Methodist and Reformed communities. The day falls 46 days before Easter Sunday and is always on a Wednesday.
Origins and Historical Development
The practice of Ash Wednesday can be traced back to the early centuries of Christianity, though its formal observance developed over time. The use of ashes as a sign of repentance has deep biblical roots, appearing frequently in the Old Testament. People would cover themselves with ashes as an outward sign of sorrow for sin and a desire to turn back to God (e.g., Job 42:6, Daniel 9:3, Jonah 3:6).
By the 8th century, the imposition of ashes on the forehead became a common practice in the Western Church. Pope Urban II (r. 1088–1099) helped formalise Ash Wednesday as the official beginning of Lent, reinforcing the idea of a season of penitence leading up to Easter. The name “Ash Wednesday” itself comes from the tradition of marking the faithful with ashes, typically in the shape of a cross, while the priest or minister recites words such as, “Remember that you are dust, and to dust you shall return” (Genesis 3:19) or “Repent, and believe in the Gospel” (Mark 1:15).
The Lenten Fast
Fasting has always been a central aspect of Lent, and by the time of the Council of Nicaea (AD 325), a forty-day period of fasting before Easter had become a standard part of Church practice. This was based on the example of Jesus’ forty days in the wilderness (Matthew 4:1–2) and was intended to prepare believers spiritually for the Passion and Resurrection of Christ.
Athanasius, the great bishop of Alexandria, regularly wrote paschal (Easter) letters to the churches to encourage fasting, self-control, and moderation during this period. His writings provide valuable insight into how Lent was observed in the early Church and confirm that the practice was well established long before later claims that it had pagan origins. In one of his letters, written around AD 332, he describes the structure of the Lenten fast:
The beginning of the fast of forty days is on the fifth of the month Phamenoth [Ash Wednesday]; and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of the month Pharmuthi [Palm Sunday], in which, my beloved brethren, we should use more prolonged prayers, and fastings… — Athanasius, Letter III (c. AD 332)
The early Lenten fast was stricter than modern observances. Many early Christians abstained not only from meat but also from dairy, eggs, and wine. In some traditions, believers ate only one meal per day, typically in the evening. While practices have evolved over time, the principle remains the same: Lent is a time of self-discipline, spiritual renewal, and preparation for Easter.
Meaning and Observance of Ash Wednesday
Ash Wednesday serves as a solemn reminder of human mortality and the need for repentance. The ashes, often made by burning the palm branches from the previous year’s Palm Sunday, symbolise both death and the hope of renewal in Christ.
The day is also marked by fasting and abstinence in many traditions, such as within Roman Catholicism and Eastern Orthodoxy, the faithful are required to fast and to abstain from meat and dairy on various days. Many other denominations encourage similar practices or personal acts of self-denial as a way of focusing on spiritual growth.
Churches hold special services where worshippers receive the imposition of ashes. The act is not merely ritualistic but is meant to be a public declaration of one’s commitment to turn away from sin and seek God’s grace.
Greek Orthodox Yearly Fasting Calendar (2025). Fasting isn’t just for Lent!
An Anglican Perspective
The Ch...
The Bible is often described as “God-breathed,” a phrase taken from 2 Timothy 3:16: “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness.” But what does it mean for Scripture to be “inspired,” and how did the books of the Bible come to be recognised as part of the canon — the authoritative collection of writings that make up the Bible? Were they really “decided” at the Council of Nicaea, as some popular myths claim?
Table of Contents
Understanding Biblical Inspiration
What is the Canon?
The Septuagint and the Deuterocanonical Books
How Were the Books of the Bible Selected?
Why Were Some Books Excluded?
Has the Bible Been Edited or Corrupted Over Time?
Did the Church Decide the Canon at Nicaea?
Conclusion
Further Reading
Understanding Biblical Inspiration
A helpful analogy for inspiration is that of an architect designing a great building. Consider St. Paul’s Cathedral in London — Christopher Wren was the architect who planned and designed it, yet he himself did not lay a single brick. Instead, countless workers followed his design to bring the cathedral into existence. Similarly, God is the ultimate author of Scripture, yet He worked through human writers to bring His message to us. The Holy Spirit inspired them, guiding their words while allowing their personalities, historical context, and literary style to remain evident in their writings.
This means that while the Bible is written by human hands, it carries divine authority because its true source is God Himself. The process of inspiration does not mean God dictated each word like a secretary taking notes, or by possessing the authors, but rather that He ensured the truth of His message was faithfully recorded by the biblical writers.
What is the Canon?
The word “canon” comes from the Greek κανών (kanōn), meaning “rule” or “measuring rod.” In the context of the Bible, the canon refers to the official list of books recognised as divinely inspired and authoritative for faith and practice.
The canon developed over time as the early church recognised which writings carried divine authority. The Old Testament canon was largely settled by the time of Jesus, based on the Hebrew Scriptures used in the Jewish community. The New Testament canon, however, was formed through a process of discernment over several centuries, as the church recognised which writings were truly inspired and authoritative.
The Septuagint and the Deuterocanonical Books
The Septuagint (LXX) is the Greek translation of the Hebrew Scriptures, produced in the 3rd-2nd centuries BC. It was widely used by Greek-speaking Jews and later by early Christians, including the apostles. The Septuagint included several books not found in the Hebrew Bible, known as the Deuterocanonical books (such as Tobit, Judith, Wisdom, and 1–2 Maccabees). While these books were accepted in many early Christian communities and remain part of the canon in Catholic and Orthodox traditions, Protestant reformers later removed them, considering them useful but not divinely inspired at the same level as the rest of Scripture.
The reformers’ view was influenced by Jerome, who, in the 4th century, argued that these books were not part of the Hebrew Bible and therefore should be considered separate. However, he still included them in his Latin Vulgate translation, recognising their historical and devotional value. The Reformers followed Jerome’s stance, moving these books into a separate section rather than outright removing them. It was not until the 19th century that an American Bible Society, citing printing costs and other practical considerations, physically removed these books entirely from Protestant Bibles. This decision solidified what is now commonly referred to as the “Protestant canon” of 66 books.
And the other Books (as Hierome saith) the Church doth read for example o...
For 1700 years, the Council of Nicaea has been surrounded by myths, misunderstandings, and outright fabrications. From claims that Constantine “invented” the Trinity to the idea that the council decided the books of the Bible, there’s no shortage of misinformation floating around.
That’s why I’m excited to announce my upcoming book, What Really Happened at Nicaea? This book sets the record straight, taking you inside the actual events of 325 AD—what was debated, what was decided, and why it still matters today.
If you’ve ever wondered:✅ Did Constantine rewrite Christianity?✅ Was Jesus’ divinity really up for debate?✅ Did Nicaea create the Bible?✅ What was actually said about Arianism?
Then this book is for you.
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What Really Happened at Nicaea? will be available soon, and you can be among the first to hear when it’s released. Head over to lukejwilson.com/what-really-happened-at-nicaea.html and sign up for updates.
Let’s cut through the myths and uncover the truth about Nicaea!
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