Fire
FIRE
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Exo 3:2 19:18 Ps 18:1-50 Hab 1:1-3 :19. The second coming of Christ will be “in flaming fire,” 2Th 1:8 . In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mat 3:11 Mal 2:3 . By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Gen 4:4 ; Abraham, Gen 15:17 ; Manoah, Jdg 13:19-20 ; Elijah, 1Ki 18:38 ; and at the dedication of the tabernacle and the temple, Lev 9:24 2Ch 7:1 . This sacred fire was preserved by the priests with the utmost care, Isa 31:9, in many ancient religions fire was worshipped; and children were made to pass through the fire to Moloch, 2Ki 17:17 Jer 7:31 Eze 16:21 23:37. The Jews had occasion for fires, except for cooking, only during a small part of the year. Besides their ordinary hearths and ovens, they warmed their apartments with “a fire of coals” in a brazier, Jer 36:22-23 Luk 22:30 . The were forbidden to kindle a fire on the Sabbath, Exo 35:3 -a prohibition perhaps only of cooking on that day, but understood by many Jews even now in the fullest extent; it is avoided by employing gentile servants. Another provision of the Mosaic Law was designed to protect the standing corn, etc., in the dry summer season, Exo 22:6 . The earth is to be destroyed by fire, 2Pe 3:7 ; of which the destruction of Sodom, and the volcanoes and earthquakes which so often indicate the internal commotions of the globe, may serve as warnings.
Fuente: American Tract Society Bible Dictionary
Fire
The term fire is used literally to denote the familiar process of combustion, with its accompaniments of light and heat. In nearly all the passages in which it occurs from Acts to Revelation, it is used in a figurative sense. (1) A few of these have affinity with passages in the OT in which fire, as one of the most impressive of natural phenomena, is a form of the Divine manifestation. In some of the theophanies, in which fire is a prominent feature, it seems to express the conception of God as He is in Himself and in His nature (e.g. Eze 1:4; Eze 1:27); in others it is a manifestation of Him in His character as Avenger or Judge (Exo 19:16; Exo 19:18, Psa 18:8; Psa 50:3, Isa 30:30). The NT furnishes some analogous cases in which the theophanic fire is simply a manifestation of the Divine presence or attributes (Act 2:8, Rev 1:14 f; Rev 4:5), and others in which it is an accompaniment of the Divine judgment (2Th 1:8, 2Pe 3:10-12), (2) The use of fire as a testing and purifying agent has led to its figurative application as a criterion for distinguishing between what possesses genuine moral worth and what does not, and as a means of purifying human character (1Co 3:12 f, 1Pe 1:7). (3) One of the most patent characteristics of fire is its destructiveness, with the inevitable effect of suffering in the case of all forms of organic being. The vivid and forcible appeal which it makes to the imagination is due to the acute sensations it produces in the physical organism by the combination of intense brightness with intense heat. Fire is thus fitted to serve as an appropriate symbol of the Divine judgment upon sin. The OT frequently applies imagery borrowed from this source to denote the punitive aspects of Gods nature, or punitive instruments employed by Him, and thus lays the basis for the use of similar imagery in the NT.
1. Fire as a form of Divine manifestation.-(a) In this section may be grouped passages in which fire is simply an indication of the Divine presence, or symbol of Divine attributes other than those specially displayed in the punishment of sin. () in Act 2:3 one of the two outward manifestations attending the descent of the Spirit on the disciples seated in the upper room is compared with fire. The appearance of fire ( ) assumed by the tongues referred to the Divine presence, which, in this instance, conferred on those assembled together the gift of tongues, symbolized by the tongue-like fames that sat on the head of each. The reality corresponding to the appearance was the miraculous power of ecstatic utterance, now displayed for the first time, but afterwards a familiar feature in the worship of the Apostolic Chinch (Act 2:4; cf. Act 10:46 f, 1 Corinthians 14 passim). That the gift thus imparted had a Divine origin was certified by the visible accompaniment of fiery tongues.
() The Christophany described in Rev 1:13-15 depicts the Risen Christ in the midst of the churches with eyes like a flame of fire (cf. Dan 10:6. his eyes as lamps of fire). The flame-like eyes (Rev 2:18; Rev 19:12) are emblematic of the glance of omniscience, which penetrates the depth of the soul with its radiance, and reads the true meaning of the thoughts and actions. All things, it is implied, are naked and laid open before the eyes of him with whom we have to do (Heb 4:13; cf. Psa 11:4, Pro 15:3).
() The seven torches (Authorized Version and Revised Version lamps) of fire burning before the throne (Rev 4:5) describe the Spirit of God in His manifold powers, the plenitude of the Godhead in all its attributes and energies (Alford, ad loc), under the emblem of fire. Fulness, intensity, energy, are implied in the figure, which reflects the traditional association (in the primitive mind) of fire and flame with the divinity, and especially with the divine purity or holiness (J. Moffatt, Expositors Greek Testament , Rev., 1910, p. 379). There appears to be a reference also to the illuminating power of the Spirit, by which the prophets, with whom the apocalyptic writer identifies himself, were qualified for bearing their testimony, especially with regard to the future (Rev 2:7; Rev 4:2; cf. Rev 19:10).
(b) Passages in which fire is an accompaniment of the Parousia.-() According to the rendering of 2Th 1:7 f. in Authorized Version , fire is the instrument with which Christ, at His Second Advent, executes vengeance on Gentile and Jewish enemies of the Gospel. The Revised Version , mare accurately, separates the first clause of 2Th 1:8, in flaming fire from what follows, and connects it with 2Th 1:7. The flame of fire, an expression containing a reminiscence of OT theophanies of judgment, is the element or medium by which the glory of Christ is revealed at His Return, not the means by which He inflicts punishment on the wicked. Like the lightning, which is everywhere visible at the same time (Mat 24:27), this feature is fitted to arrest the attention and impress the mind of all beholders.
() Literal fire is associated in 2Pe 3:10-12 with the Parousia (the day of the Lord) as the means by which the visible universe is to be destroyed. Once temporarily destroyed by the waters of the deluge, the earth and the heavens have been stored up for fire (2Pe 3:7) and now at the Coming of the Lord the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat (v. 12). The old creation is to be dissolved, and pass away in the final world-conflagration which prepares the way for the advent of new heavens and a new earth. Other passages of Scripture anticipate that the present material order, having had a beginning, is destined to come to an end. They also foreshadow the emergence of a new order, free from the defects of the old, which is to be the future abode of the redeemed (Isa 65:17; Isa 66:22, Heb 12:26-28, Rev 20:11; Rev 21:1). In the NT these great cosmic changes are associated with the last Advent. In 2 Pet, alone are the means described by which the transition destined to result in a renovated universe is effected. It is to be by fire, which is the only agent adequate to the accomplishment of a destruction so thorough and complete. Science maintains that the end of the universe, as at present constituted, is to be brought about by the gradual loss of radiant heat. The steady reduction of temperature is to render the continuance of life on the planet impossible. Mayor (Ep. of St. Jude and Second Ep. of St. Peter, 1907, p. 209) suggests that this theory requires revision, in view of the stores of energy in the chemical elements, and of the varieties of radiant energy to which attention has been prominently directed by the discovery of radium. But assuming the reasonableness of this conjecture, the passage under discussion sheds no light on the constitution of the new environment in which a spiritual body takes the place of a natural body (1Co 15:44).
2. Fire as a testing and purifying agent.-Fire and water are the two elements used for purification, and of the two, fire is the more drastic and searching. In the process of refining, fire is the means of separating the precious metals from dross or alloys (Zec 13:9). In the art of assaying, the same agent is employed for testing the quantity of gold or silver in ore or alloys.
(a) The use of fire for these purposes has led to the word being figuratively applied to the trials, especially in the form of severe persecutions, which the early Christians were called on to endure at the hands of their heathen oppressors (1Pe 1:7). From the searching ordeal by fire, it was the Divine design that their faith might emerge, more precious than gold, thoroughly tested and approved as genuine. In a later passage (1Pe 4:12) the extremity of their sufferings, arising from the same cause, is compared to a burning or conflagration () by which character is tested and purified; and the sharp discipline they are undergoing is spoken of appropriately, considering its extreme severity, as judgment () already begun, from which the righteous escape with, difficulty (1Pe 4:17 f; cf. 1Co 3:13).
(b) The figure is used in a somewhat similar manner to describe the judgment by which the work of Christian teachers is to be tested at the Parousia. The day (of. Christs Second Coming) is to be revealed in fire (cf. 2Th 1:7 f.), and the fire itself shall prove each mans work of what sort it is (1Co 3:13-15 Revised Version ). The fire in which the whole fabric built on the One Foundation is involved, detects and exposes the flimsy and worthless materials by consuming them, but leaves uninjured the solid and durable materials that are fire-proof. In the one instance, the skilful builder has the gratification of seeing his work survive, and himself rewarded. In the other, the unskilful builder has the mortification of seeing his work destroyed and his labour lost; and although he himself escapes, it is with difficulty, as one escapes from a burning house-saved, yet so as through fire. The picture presented is that of a general conflagration. It may have been suggested by the conflagration of Corinth under Mummius; the stately temples standing amidst the universal destruction of the meaner buildings (A. P. Stanley, Epistles to the Corinthians2, 1858, p. 67). The main point of the illustration is not the purification of character, but the decisive testing of the difference between solid and worthless achievement. The fire is not disciplinary, and, needless to say, it contains no allusion to purgatorial fire, whether in this or in a future life (J. B. Mayor, The General Epistle of Jude, in Expositors Greek Testament , 1910, p. 276).
3. Fire as an instrument of Divine punishment.-(a) In this section may be grouped together passage in which fire is a symbol of Gods temporal judgments on human sin. Such passages have a close affinity with frequent references in the OT, in which God is represented as surrounded by, or manifested in, fire, the most immaterial of elements, and at the same time the agency best suited to represent symbolically His power to destroy all that is sinful or unholy. (S. R. Driver, Daniel [Cambridge Bible for Schools, 1900], p. 85; cf. Gen 15:17, Num 16:35, Psa 50:3, Isa 30:27, Isa 33:14, Jer 4:4; Jer 21:12, Eze 21:31, Dan 7:9 f., Amo 5:6; Amo 7:4).
() In accordance with this usage, fire is employed in Jud 1:23 to represent the present judgment which overtakes the second of the three classes enticed into licentious living by the antinomian teachers (cf. Jud 1:4). There is no reference here to the fire of future judgment. There is an evident allusion in the phrase, snatching them out of the fire (Revised Version ), to Amo 4:11, where persons who had just escaped with their lives from the earthquake, are referred to; and to Zec 3:2, where the high priest Joshua is described as a brand plucked out of the Babylonian captivity. Fleshly indulgence exposes those addicted to it to present penalties as well as to future ones, and it is from this perilous position that their rescuers are to snatch them hastily, and almost violently.
() Fire, as an image of Gods temporal judgments, appears in the symbolism of the Apocalypse. When the Church was engaged in a life-and-death struggle with Imperial Rome, her members regarded terrible visitations, in the shape of the three historic scourges, war, famine, and pestilence, as signs of the approaching end of the age and Christs Return. The NT Apocalyptist heightens the effect of the lurid pictures in which he forecasts the judgments impending on the enemies of Christ and His Church, by the introduction of fire, in one case literal, material fire, as a token of those judgments. In answer to the prayers of suffering saints, the angel fills the censer with fire from the altar, and casts the burning contents on the earth, as a sign that the Divine vengeance is about to descend upon it (Rev 8:5; cf. Eze 10:2). The horror which the countless host of horsemen is fitted to inspire, is intensified by the circumstance that fire and smoke and brimstone issue out of their mouths (Rev 9:17 f.). In Rev 14:18 it is the angel who has power over the fire-in this instance the symbol of Divine wrath-that brings the angel with the sickle the message that the vintage is to begin, because the world is ripe for judgment. The sea of glass before the Throne, by the side of which stand the victors in the conflict with the Beast, is flushed red with the fire of impending judgments-the seven last plagues which are the precursors of the downfall of Babylon (Rev 15:1 f; Rev 15:5 cf. Rev 17:1).
() Literal, material fire is the means by which the total and final destruction of the harlot-city, mystic Babylon, is effected (18 passim). Nero Redivivus and his Parthian allies, to whom the burning of the city is attributed, are only the human instruments in Gods hand for executing His judgment upon her (Rev 18:20; Rev 18:24; Rev 19:2).
() Supernatural fire is the agent by which the nations, Gog and Magog, are consumed, and their attempt to capture the beloved city frustrated (Rev 20:9).
() Fire is the symbol of Gods future and final judgment on the wicked.-() In view of the near approach of the Parousia (Heb 10:37), those in danger of the wilful sin of apostasy from the Christian faith are reminded of the terrible consequences which await those succumbing to the great temptation-a fierceness of fire which shall devour the adversaries (Heb 10:27 Revised Version ). The solemn reminder is repeated in connexion with the declaration that the present transient order of things must give place to the new and eternal order (Heb 12:27). In contrast with the material fire that manifested His presence at Sinai, God is Himself in His very essence what that consuming fire denoted-immaculate purity which destroys everything incompatible with it (Heb 12:20; cf. Deu 4:24).
() Outside the Synoptic Gospels, there is only one explicit reference to the penal fire of the future world as the fire of hell (Gehenna). The Epistle of James traces to it as the ultimate cause the wide-spread mischief caused by the tongue, which is compared to a spark setting fire to a great forest Deu 3:6).
() The only parallel to the expression Eternal Fire, used in the Synoptic Gospels to denote the future punishment of the wicked, is found in Jud 1:7, where the writer declares that the cities of the Plain are set forth as an example, suffering the vengeance (Revised Version punishment) of eternal fire ( ). According to the renderings of Authorized Version and Revised Version , which regard as grammatically depending on , the burning of these cities is spoken of as still persisting. In favour of this idea Wis 10:7 is cited, and appeal is made to the volcanic phenomena in the region of the Dead Sea as likely to suggest the continued existence of subterranean fire. Further confirmation of the idea is sought in the Book of Enoch (lxvii. 6f.), where it is said that the valley of the angels burned continually under the earth. An alternative rendering to that of the Authorized Version and Revised Version , takes with in the sense of an example (or testimony) of eternal fire, the punishment which began with the destruction of the cities, and still continues, fitting them to serve as such example. Whichever view be taken, it is evident that the example, in order to be effective, must point to the fate which awaits the wicked after the Last Judgment. Whatever may be the condition of the impenitent between death and the Judgment, it is implied by the uniform teaching of the NT on the Last Things that the decisive sentence which determines their ultimate condition is not pronounced till the Last Judgment. The would have little relevancy to the warning which the passage seeks to enforce if that expression had no relation to future retribution. That being so, the much-debated question as to the meaning of arises. This verse, remarks Charles (Eschatology2, 1913, p. 413), shows how Christians at the close of the first century a.d. read their own ideas into the OT records of the past. Thus the temporal destruction by fire of Sodom and Gomorrah is interpreted as an eternal punishment by fire beyond the grave. The attempts made to substitute the expression age-lasting for eternal as the meaning of the Greek adjective, so as to prove that it does not imply the idea of unlimited duration, are not particularly convincing. It is surely obvious, says Moffatt (British Weekly, 28 Sept. 1905), that the NT writers assumed that the soul of man was immortal and that its existence beyond death, in weal or woe, was endless, when they used this term () or spoke of this subject. How else could they have conveyed what corresponded in their minds to the idea of eternal?. It must be admitted, at the same time, that the term takes us out into a region where the categories of time and space do not apply, and where objects ate presented in their relation to some eternal aspect of the Divine nature (A, Bisset, article Eternal Fire, in Dict. of Christ and the Gospels vol. i. [1906] p. 537:b; see the whole article for a thoughtful and temperate discussion of the expression eternal tire in its eschatological bearings).
() In the Apocalypse the Lake of Fire is the place of final punishment to which are consigned (1) the Beast and the False Prophet (Rev 19:20), (2) Satan (Rev 20:10) (3) Death and Hades (Rev 20:14), (4) the dupes of Satan, whose names are not written in the Book of Life (Rev 20:15; cf. Rev 13:8; Rev 14:9 f.; Rev 19:20; Rev 20:8). The figure of the lake of fire, otherwise described as the lake of fire burning with brimstone, seems to have been suggested by a shallow pool () of blazing; sulphur such as is sometimes found in volcanic districts. Nothing is said as to its locality. Volcanic forces, indicating the existence of subterranean fire, might well lead the ancients to place their Tartarus and Gehenna in the under-world [W. Boyd Carpenter, Rev. in Ellicotts NT Com. iii. [1884] 622). Swete (Apoc. of St. John2, 1907, p. 258) remarks that the conception o the lake of fire may have already been familiar to the Asian Churches, and that possibly it was a local expression for the which was familiar to Palestinian Christians. The expression does not occur in the apocalyptic writings, but in the Book of Enoch the abyss or fire is the doom in store for the fallen angels in the Day of Judgment (x. 13; cf. xxi. 7-10), and in the Secrets of Enoch (x. 2), among the torments of the place prepared for those who do not know God is a fiery river The terse outline in the Apocalypse referring to the place of woe, appears in these writings as a finished picture filled in with elaborate details. The reference in the imagery to fire and brimstone is evidently derived from the historical account of the destruction of Sodom in Gen 19:24, mediated by passages such as Isa 30:33, in which Topheth is a symbol of Gods burning judgments, and Isa 66:24, in which the valley of Hinnom, with its fire continually burning, is the scene of final judgment on Gods enemies. In the interval between the close of OT prophecy and the time of Christ, the idea of penal fire, confined in the OT to the present world, was projected into the unseen world as an image of endless retribution. During this period the writers of the apocalypses sought relief from the glaring anomaly presented by the contrast between character and condition in the present life, by transferring the scene of rewards and punishments to the world beyond the grave. In accordance with this view-the view recognized throughout the NT-the enemies of God and Christ, who often escape His righteous judgments here, are reserved for the severer penalties of the world to come. There, deceivers and deceived together share, one common doom in the lake of fire, which is identified in Rev 20:14 with the second death, the nearest analogue [in the new order] of Death as we know it here (Swete, op. cit. p. 274). It is not certain, says Swete again, in his commentary on v. 10 (p. 270), that these terrible words can be pressed into the service of the doctrine of the Last Things, It is safer to regard them as belonging to the scenery of the vision rather then to its eschatological teaching. But beyond a doubt St. John intends at least to teach that the forces, personal or impersonal, which have inspired mankind with false views of life and antagonism to God and to Christ will in the end be completely subjugated, and, if not annihilated, will at least be prevented from causing further trouble. From the Lake of Fire there is no release, unless evil itself should be ultimately consumed; and over that possibility there lies a veil which our writer does not help us to lift or pierce
Literature.-articles Eschatology of NT (S. D. F. Salmond) In Hasting’s Dictionary of the Bible (5 vols) , Eternal Fire; (A. Bisset) Eternal punishment (W. H. Dyson) in Dict. of Christ and the Gospels , Eschatology (R, H. Charles), Fire (T. K. Cheyne), Theophany (G. B. Gray) in Encyclopaedia Biblica ; Commentaries on the relevant passage. For the meaning of , and for the eschatological bearing of the passages. see H. Cremer, Bib.-Theol. Lex, of NT Greek3, 1880; F. W. Farrar, Eternal Hope, 1878, Mercy and Judgment, 1881; J. A. Beet, The Last Things, new ed. 1905: C. A. Row, Future Retribution, 1887; J. Stephen, Essays in Ecclesiastical Biography, 1907, Epilogue: A. Jukes, The Second Death and tin Restitution of All Things12, 1887.
W. S. Montgomery.
Fuente: Dictionary of the Apostolic Church
Fire
(properly , esh, ). On the origin of fire, see Kitto’s Daily Bible Illust. i, 94. The applications of fire in Scripture are susceptible of the following classification: I. Religious.
1. That which consumed the burnt sacrifice and the incense-offering, beginning with the sacrifice of Noah (Gen 8:20), and continued in the ever-burning fire on the altar; first kindled from heaven (Lev 6:9; Lev 6:13; Lev 9:24), and rekindled at the dedication of Solomon’s Temple (2Ch 7:1; 2Ch 7:3). SEE SACRIFICE.
“Fire from heaven,” “‘fire of the Lord’, usually denotes lightning in the Old Testament; but, when connected with sacrifices, the “fire of the Lord” is often to be understood as the fire of the altar, and sometimes the holocaust itself (Exo 29:18; Lev 1:9; Lev 2:3; Lev 3:5; Lev 3:9; Num 28:6; 1Sa 2:28; Isaiah 20:16; Mal 1:10). SEE LIGHTNING.
The perpetual fire on the altar was to be replenished with wood every morning (Lev 6:12; comp. Isa 31:9). According to the Gemara, it was divided into three parts, one for burning the victims, one for incense, and one for supply of the other portions (Lev 6:15; see Reland, Antiq. Hebr. i, 4. 8, p. 26; and 9:10, p. 98). Fire for sacred purposes obtained elsewhere than from the altar was called “strange fire,” and for use of such Nadab and Abihu were punished with death by fire from God (Lev 10:1-2; Num 3:4; Num 26:61). SEE ALTAR.
2. Parallel with this application of fire is -to be noted the similar use for sacrificial purposes, and the respect paid to it, or to the heavenly bodies as symbols of deity (see below), which prevailed among so many nations of antiquity, and of which the traces are not even now extinct: e.g. the Sabaean and Magian systems of worship, and their alleged connection with Abraham (Spencer, De Leg. Hebr. ii, 1, 2); the occasional relapse of the Jews themselves into sun, or its corrupted form of fire-worship (Isa 27:9; compare Gesenius, s.v. , Thesaur. p. 489; see Deu 17:3; Jer 8:2; Eze 8:16; Zep 1:5; 2Ki 17:16; 2Ki 21:3; 2Ki 23:5; 2Ki 23:10-11; 2Ki 23:13; comp. Jahn, Bibl. Arch. c. 6: 405, 408); the worship or deification of heavenly bodies or of fire, prevailing to some extent, as among the Persians, so also even in Egypt (Herod. iii, 16; see Wilkinson, Anc. Eg. i, 328, abridgm.); the sacred fire of the Greeks and Romans (Thucyd. i, 24; ii, 15; Cicero, De Leg. ii, 8, 12; Livy, 28:12; Dionys. ii, 67; Plutarch, Numa, 9, i, 263, ed. Reiske); the ancient forms and usages of worship, differing from each other in some important respects, but to some extent similar in principle, of Mexico and Peru (Prescott, Mexico, i, 60, 64; Peru, i, 101); and, lastly, the theory of the so-called Guebres of Persia, and the Parsees of Bombay. (Frazer, Persia, c. 4:p. 141, 162, 164; Sir R. Porter, Travels, ii, 50, 424; Chardin, Voyages, ii, 310; 4:258; 8:367 sq.; Niebuhr, Travels, ii, 36, 37; Mandelslo, Travelb, b. i, p. 76; Gibbon, Hist. c. 8:i, 335, ed. Smith; Benj. of Tudela, Early Trav. p. 114, 116; Burckhardt, Syria, p. 156.) SEE IDOLATRY. On the heathen practice of children “‘passing through the fire,” SEE MOLOCH.
3. In the case of the spoil taken from the Midianites, such articles as could bear it were purified by fire as well as in the water appointed for the purpose (Num 31:23). The victims slain for sin-offerings were afterwards consumed by fire outside the camp (Lev 4:12; Lev 4:21; Lev 6:30; Lev 16:27; Heb 13:11). The Nazarite who had completed his vow, marked its completion by shaving his head and casting the hair into the fire on the altar on which the peace-offerings were sacrificed (Num 6:18).
II. Domestic.- Besides for cooking, baking, and roasting purposes, SEE BREAD, FOOD, etc, fire is often required in Palestine for warmth (Jer 36:22; Mar 14:54; Joh 18:18; see Harmer, Obs. i,125; Raihner, p. 79). For this purpose a hearth with a chimney is sometimes constructed, on which either lighted wood or pans of charcoal are placed (Harmer, i, 405). In Persia, a hole made in the floor is sometimes filled with charcoal, on which a sort of table is set covered with a carpet; and the company, placing their feet under the carpet, draw it over themselves (Olearius, Travels, p. 294; Chardin, Voyages, iii, 190). Rooms in Egypt are warmed, when necessary, with pans of charcoal, as there are no fireplaces except in the kitchens (Lane, Mod. Eg. i, 41; Eng. in Eig. ii, 11). SEE COAL; SEE FUEL.
On the Sabbath, the law forbade any fire to be kindled even for culinary purposes (Exo 35:3; Num 15:32). As the primary design of this law appears to have been to prevent the proper privileges of the Sabbath day from being lost to any one through the care and time required in cooking victuals (Exo 16:23), it is doubted whether the use of fire for warmth on the Sabbath day was included in this interdiction. In practice, it would appear that the fire was never lighted or kept up for cooking on the Sabbath day, and that consequently there were no fires in the houses during the Sabbaths of the greater part of the year; but it may be collected that in winter fires for warming apartments were kept up from the previous day. Michaelis is very much mistaken with respect to the climate of Palestine in supposing that the inhabitants could, without much discomfort, dispense with fires for warmth during winter (Mosaisches Recht, 4:195). To this general prohibition the Jews added various refinements; e.g. that on the eve of the Sabbath no one might read with a light, though passages to be read on the Sabbath by children in schools might be looked out by the teacher. If a Gentile lighted a lamp, a Jew might use it, but not if it had been lighted for the use of the Jew. If a festival day fell on the Sabbath eve no cooking was to be done (Mishna, Shabb. i, 3; 16:8, vol. ii, p. 4, 56; Moed Katan, ii, vol. ii, p. 287, ed. Surenhus). The modern Jews, although there is no cooking in their houses, have fires on the Sabbath day, which are attended to by a Christian servant; or a charwoman is hired to attend to the fires of several houses, which she visits repeatedly during the day. SEE SABATH.
III. Statutory Regulation. The dryness of the land in the hot season in Syria of course increases the liability to accident from fire (Jdg 9:15). The law therefore ordered that any one kindling a fire which caused damage to corn in a field should make restitution (Exo 22:6; comp. Jdg 15:4-5; 2Sa 14:30; see Mishna, Maccoth, 6:5, 6; vol. 4:48, Surenhus.; Burckhardt, Syria, p. 496, 622). This law was calculated to teach caution in the use of fire to the herdsmen in the fields, who were the parties most concerned. And it is to be remembered that the herdsmen were generally substantial persons, and had their assistant shepherds, for whose imprudence they were made responsible. Still no inference is to be drawn from this law with regard to fires breaking out in towns, the circumstances being so very different. SEE DAMAGES.
IV. Penal. Punishment of death by fire was awarded by the law only in the cases of incest with a mother-in-law, and of unchastity on the part of a daughter of a priest (Lev 20:14; Lev 21:9)., In the former case both the parties, in the latter the woman only, was to suffer. This sentence appears to have been a relaxation of the original practice in such cases (Gen 38:24). Among other nations, burning alive appears to have been no uncommon-mode, if not of judicial punishment, at least of vengeance upon captives; and in a modified form was not unknown ins war among the Jews themselves .(2Sa 12:31; Jer 29:22; Dan 3:20). In certain cases the-bodies-of executed criminals and of infamous persons were subsequently burnt (Jos 7:25 ; 2Ki 23:16). SEE PUNISHMENT-.
V. Military.-In time of war towns were often destroyed by fire. This, as a war usage, belongs to all times and nations’; but among the Hebrews there were some particular notions connected with it, as an act of strong abhorrence, or of demotement to abiding desolatioas. SEE ACCURSED. The principal instances historically- commemorated are the destruction by fire of Jericho (Jos 6:24); Ail (Jos 8:19); Hazor (Jos 11:11); Laish (Jdg 18:27); the towns of the Benjamites (Jdg 20:48); Ziklag, by- the Amalekites (1Sa 30:1); Jazerine Pharaoh (1Ki 9:16); and the Temple and Palaces of Jerusalem by Nebuchadnezzar (2Ki 25:9). Even the war-chariots of the Canaanites were burnt by the Israelites (Jos 6:24; Jos 8:28; Jos 11:9; Jos 11:13), probably on the principle of precluding the possibility of recovery by the enemy of instruments of strength for which they had themselves no use. The frequency with which towns Ware fired in ancient warfare is show in by the very numerous threats by the prophets that the towns of Israel should be burned by their foreign enemies. Some great towns, not of Israel, are particularly named; and it would be an interesting task to trace, as far as the materials exist, the fulfilment of these prophecies in those more marked examples. Among the places thus threatened we find Damascus (Isa 43:12-13), Gaza, Tyre, Teman (Amo 1:7; Amo 1:10-11). – The temples and idols of a conquered town or people were very often burnt by the victors (Isa 53:12). The Jews were expressly ordered to destroy the idols of the heathen nations, and especially any’ city of their own relapsed into idolatry (Exo 32:20; 2Ki 10:26; Deu 7:5; Deu 12:3; Deu 13:16). One of the expedients of war in sieges was to set fire to the- gate of the besieged place (Jdg 9:49; Jdg 9:52). SEE SIEGE.
In battle, torches were often carried by the soldiers, which explains the use of torches is the attack of Gideon upon the camp of the Midianites (Jdg 7:6). This military use of torches was very general among ancient nations, and is alluded to by many of their writers (Statius, Theb. 4:5, 7; Stobus, Serm. p. 194; Michaelis, in -Symbol. Liter. Bremens. iii, 254). SEE TORCH. Signal fires on the tops of mountains were also anciently common as a telegraphic mode of conveying intelligence both in civil and military matters (Jdt 7:5). SEE BEACON.
VI. Funeral. – Incense was sometimes burnt in honor of the dead, especially royal personages, as is mentioned specially in the cases of Asa and Zedekiab, and negatively ins that of Jeharate (2Ch 16:14; 2Ch 21:19′ Jer 34:5). SEE FUNERAL.
VII. Metallurgic. The use of fire in reducing and refining metals was well known to the Hebrews at the time of the Exodus, (Exo 32:24′; 35:32.; 37:2, 6, 17; 38:2, 8; Num 16:38-39).Kitto, s.v.; Smith, s.v. SEE HANDICRAFT.
VIII. Figurative Senses.
1. Fire is in the Scriptures considered as a symbol of Jehovah’s presence (see Malbner” De Deo in igne, Dresd., n. d.) and the instrument of his power, in the way either of approval or of destruction (Exo 14:19; Num 11:1; Num 11:3; Jdg 13:20; 1Ki 18:38; 2Ki 1:10; 2Ki 1:12; 2Ki 2:11; 2Ki 6:17; comp. Isa 51:6; Isa 66:15; Isa 66:24; Joe 2:30; Mal 2:2-3; Mal 4:1; 2Pe 3:10; Rev 20:14-15; see Reland, Ant. – Sacr. i, 8, p. 26; Jennings, Jewish Ant. ii, 1, p. 301; Josephus, Ant. iii, ,8, 6; 8:4, 4). , Thus he appeared in this element at the burning bush and on Mount Sinai (Exo 3:2; Exo 19:18). He showed himself to Isaiah, Ezekiel, and John in the, midst of fire (Isa 6:4; Eze 1:4; Rev 1:14), and it is said that he will so appear at his second coming (2Th 1:8). The people of Israel wandered through the desert, guided by the Lord under the form of a -pillar of fire, SEE PILLAR, (Exo 13:21); and Daniel, relating his vision, in which, he saw the Ancient of days, says, “A fiery stream issued and came forth before him” (7:10). God may be compared to fire, not only by reason of his glorious brightness, but also on account of his anger against sin, which consumes those against whom it is kindled, as-sire does stubble (Deu 32:22; Isa 10:17; Eze 21:3; Heb 12:29).. Coals of fire proceeding from God’s mouth denote his anger (Psa 18:8). His word also” is compared to fire (Jer 23:29). Thus in Jer 5:14, ” Behold, I will make my words in thy mouth fire, snd this people wood, and it shall devour them.” SEE FLAME.
2. Hence the destructive energies of this element and the torment which it inflicts rendered it a fit symbol of
(1) whatever does damage and consumes (Proam. 16:27; Isa 9:18);
(2) of severe trials, vexations, and misfortunes (Zec 12:9; ‘Luk 12:49 [see the dissertations on this text -by Scharbes’ (Obs. Sacs-. p. 127-146), Ellrod (Erlang. 1774)]; 1Co 3:13; 1Co 3:15 [see the dissertation on this text by Liebtenstein (Hainest. 1771), Georgi (Viteb. 1748)] ; 1Pe 1:7);
(3) of the punishments beyond the grave (Mat 5:22; Mar 9:44; Rev 14:10; Rev 21:8). SEE HELL.
3. Fire or flame is also used in a metaphorical sense to express excited feeling sand divine inspiration (Psa 39:3; Jer 20:9). Thus the influences of the Holy Ghost are compared to fire (Mat 3:11), sand the descent of the Holy Spirit was denoted in the appearance of lambent flames, or tongues of fire (Act 2:3). SEE TONGUE. The angels of God also are represented under the emblem of fire (Psa 104:4). ‘These are the more benign application as of the figure, in the sense of warmth, activity, and illumination. SEE LIGHT.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2; Num. 3:4).
The victims slain for sin offerings were afterwards consumed by fire outside the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11).
(2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jer. 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Ex. 35:3; Num. 15:32-36).
(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22). The bodies of infamous persons who were executed were also sometimes burned (Josh. 7:25; 2 Kings 23:16).
(4.) In war, fire was used in the destruction of cities, as Jericho (Josh. 6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of the Canaanites were burnt (Josh. 11:6, 9, 13). The Israelites burned the images (2 Kings 10:26; R.V., “pillars”) of the house of Baal. These objects of worship See m to have been of the nature of obelisks, and were sometimes evidently made of wood.
Torches were sometimes carried by the soldiers in battle (Judg. 7:16).
(5.) Figuratively, fire is a symbol of Jehovah’s presence and the instrument of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.).
God’s word is also likened unto fire (Jer. 23:29). It is referred to as an emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15; 1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10; 21:8).
The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3).
Fuente: Easton’s Bible Dictionary
Fire
Ever burning on the altar, first kindled, according to Jewish tradition, from heaven (Lev 6:9; Lev 6:13; Lev 9:24). But Scripture represents the altar fire as lighted naturally before this. Knobel observes the rule Lev 1:7, “the sons of Aaron shall put fire upon the altar, and lay the wood in order upon the fire,” must refer to the first burnt offering; the rule afterwards was to be that in Lev 6:13; Exo 40:29; Lev 8:16; Lev 8:21-28; Lev 9:10; Lev 9:13-14; Lev 9:17; Lev 9:20. The heavenly fire in Lev 9:24 did not kindle the fuel but consumed the victim. So God testified His accepting sacrifices (Jdg 6:21; Jdg 13:19-20; 1Ki 18:38; 1Ch 21:26; 2Ch 7:1; probably Gen 4:4). Hence, the Hebrew for “accept” is “turn to ashes” (Psa 20:3 margin).
The ever burning fire symbolized Jehovah’s ever continuing sacrificial worship; so in the New Testament, Heb 13:15; 1Th 5:17. This distinguishes it from the pagan idol Vesta’s fire, the Magian fire, that of the Parsees, etc. The fires of Moloch and the sun god were nature worship, into which Sabeanism declined from the one God over all; the Jews often fell into this apostasy (Isa 27:9; 2Ki 23:11-12). The “strange fire” (Lev 10:1) is generally explained common fire, not taken from the holy fire of the altar. But no express law forbade burning incense by ordinary fire, except the incense burned by the high priest in entering the holiest place on the day of atonement (Lev 16:12), and probably the rule was hence taken as to the daily incense offering. They presented an incense offering not commanded in the law, apart from the morning and evening sacrifice.
Being an act of “will worship” it was “strange fire.” Nadab and Abihu probably intended to accompany the people’s shouts with an incense offering to the praise of God. The time and the manner of their offering were “strange” and selfwilled. So, the fire of the holy God (Exo 19:18), which had just sanctified Aaron’s service, consumed his two oldest sons. So the gospel that saves the humble seals death to the presumptuous (2Co 2:16; Col 2:23). (See AARON.) Fire by its pure, penetrating, all consuming agency, symbolizes the holiness of God which consumes sin as a thing that cannot abide in His presence (Heb 10:27; Heb 12:29). The risen Lord’s “eyes are like a flame of fire” (Rev 2:18; Rev 2:23) “searching the reins and hearts.” He shall come “in flaming fire, taking vengeance on them that, know not God and obey not the gospel” (2Th 1:8).
The flaming fire marked His manifestation in the bush (Exo 3:2). Again the same symbol appeared in the pillar of cloud and fire (Exo 13:21-22), in His giving the law on Sinai (Exo 19:18); so at His second advent (Dan 7:9-10; Mal 3:2; Mal 4:1; 2Pe 3:7; 2Pe 3:10). John the Baptist, as the last and greatest prophet of the Old Testament dispensation, declared of the Messiah, “He shall baptize with the Holy Spirit and with fire,” referring to His judicial aspect, “burning up the chaff with unquenchable fire” (Mat 3:11-12). Fire also symbolizes the purifying of believers by testing dealings (Mal 3:2), also the holy zeal kindled in them as at Pentecost (Acts 2; Isa 4:4). The same Holy Spirit. who sanctifies believers by the fire of affliction dooms unbelievers to the fire of perdition.
In 1Co 3:13-15, “every man’s work … the (judgment) day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is … if any man’s work shall be burnt, he shall suffer loss; but he himself shall be saved, yet so as by fire.” As the “gold,” “hay,” etc., are figurative, so the fire. Not purgatorial, i.e. purificatory and punitive, but probatory; not restricted, as Rome teaches, to those dying in “venial sin,” the supposed intermediate class between those entering heaven at once and those dying in mortal sin and doomed to hell; but universal, testing the godly and ungodly alike (2Co 5:10; Mar 9:49).
This fire is not until the last day, the supposed fire of purgatory is at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul’s fire causes loss to the sufferers, Rome’s fire the supposed gain of heaven at last to those purged by fire. A Christian worker, if he builds converts on Christ alone, besides being saved himself, shall have them as his crown and special reward (2Co 1:14; 1Th 2:19; 2Jo 1:8). But if his work be of unscriptural materials, that the fire will destroy, he shall lose the special “reward” of the work so lost, but himself shall be saved because in Christ, “yet so as by fire,” i.e. having a narrow ESCAPE (Zec 3:2; Amo 4:11; Jud 1:23).
Fuente: Fausset’s Bible Dictionary
Fire
FIRE ( except in Mar 14:54 = Luk 22:56 where occurs) is referred to in the Gospels much more frequently in a figurative than in a literal sense.
1. The allusions to literal fire are the following. (a) Those concerned with the domestic use of fire for heating and cooking. In the better houses in Palestine the rooms were warmed by charcoal fires in portable braziers; in poorer houses the wood or other fuel was burned in a hollow in the earthen floor. The fire into which the epileptic boy fell (Mat 17:15 = Mar 9:22) would be of the latter description. The fire of coals kindled for warmth in the middle of the court of the high priests house (Mar 14:54 = Luk 22:55-56, Joh 18:18),* [Note: In Mar 14:54 = Luk 22:56 is used instead of (cf. Luk 22:55). In classical Gr. a similar use of the word is found in cases where a fire is thought of as the source of light as well as heat (so also 1Ma 12:29, cf. 1Ma 12:28 where is employed). Its appropriateness in both the Synoptic passages is due to the fact that it was night, and, in the Lk. passage, to the further fact that it was the blaze of the fire which revealed Peter to the maid. In both cases RV brings out the meaning by rendering in the light of the fire.] and that employed for cooking on the shore of the Lake of Galilee (Joh 21:9), would be charcoal fires on the ground, (b) Fire from heaven (lightning, or something of the same kind, natural or miraculous) was a frequent form of Divine judgment in OT. One instance of this (the destruction of Sodom) is recalled in Luk 17:29, and another (in the life of Elijah) prompted the feeling and suggested the question of James and John in Luk 9:54.
2. The figurative references to fire are of various kinds. Since wood which was worthless for any other purpose was used as fuel, fire became an emblem of the judgment awaiting spiritual unfruitfulness (Mat 3:10 = Luk 3:9, Mat 7:19, Joh 15:6). A similar idea was suggested by the burning of other worthless things, such as chaff (Mat 3:12 = Luk 3:17) and tares (Mat 13:30; Mat 13:40; Mat 13:42). The furnace of fire, which is part of the natural imagery of the parable of the Tares, becomes, in the parable of the Drag-net, a standing expression for the destiny of the wicked (Mat 13:50). Similarly we have eternal ( Revised Version NT 1881, OT 1885 ) or everlasting (Authorized Version ) fire (Mat 18:8; Mat 25:41), unquenchable fire (Mat 3:12 = Luk 3:17, Mar 9:43; Mar 9:48), and ((Revised Version margin) ) the Gehenna of fire ( Revised Version NT 1881, OT 1885 the hell of fire, Authorized Version hell fire) in Mat 5:22, Mat 18:9 (= Mar 9:43; Mar 9:45; Mar 9:47). The last of these expressions is found in the same context as the other two, and gives the key to their meaning. From the OT associations of the valley of Hinnom the name Gehenna had in Christs time been appropriated in Jewish thought for the place of the final punishment of the wickeda place of burning and corruption, in which body as well as spirit would be tortured. In the passages above mentioned our Lord must be understood to use the popular religious language of His time, though it may have been in a less literal and more parabolic sense than usual. To the group of sayings in Mar 9:43-48 is attached another (Mar 9:49), in which fire is the emblem of the self-discipline in this world, by which the destruction of Gehenna in the next world is to be avoided. The destructiveness of fire made the phrase I will send fire a common form of prophetic Divine threatening in OT, and this phrase is taken up by Christ (Luk 12:49) as expressing, in one aspect, the result of His earthly mission. Fire is used by John the Baptist as an emblem of the purity and intensity of the influence accompanying the baptism of the Holy Spirit which he foretold that Christ should bestow (Mat 3:11 = Luk 3:16).
The eyes of the glorified Christ, as seen in the vision of the Apocalypse, are compared to a flame of fire (Rev 1:14; Rev 2:18; Rev 19:12).
Origen (Hom. in Jer. xx. 3) has preserved the following agraphon of Jesus: He who is near me is near the fire; he who is far from me is far from the kingdom.
James Patrick.
Fuente: A Dictionary Of Christ And The Gospels
Fire
FIRE.See House, 7, and next article.
Fuente: Hastings’ Dictionary of the Bible
Fire
Is one of the great elements in nature by which the Lord is pleased to carry on the purposes of his holy will in the kingdoms of his government. But in Scripture language it is used upon many occasions. JEHOVAH himself is compared to a consuming fire. (Deu 4:24; Heb 12:29) And agreeably to this, we find numberless appearances made of the divine presence in fire. To Moses at the bush, Exo 3:2 at the giving of the law on Mount Siani, Exo 19:18-19. To Isaiah in the vision, Isa 6:4. To Ezekiel at the river Chebar, Eze 1:4. And to the beloved apostle John at Patmos, Rev 1:14.
Add to these, the Lord is pleased to reveal himself under the similitude of fire, in several parts of Scripture. Thus the prophet Malachi describes Jesus in his priestly office as a refiner’s fire. (Mal 3:2) And John the Baptist, when drawing a comparison between the Lord and himself, in order to exalt his master, and set forth his own nothingness, saith, “I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire.” (Mat 3:11)
And it is worthy of farther remark, that many manifestations of the Lord’s, under the Old Testament, were made by fire. In the covenant manifestations to Abraham, it was the representation of a “smoking furnace, and a burning lamp.” (Gen 15:17-18) In the church in the wilderness, the going of the Lord before his people was under the form of a “pillar of fire.” (Exo 13:21) Yea, the unceasing representation of the Lord on the altar, was by the “holy fire that never went out.” (Lev 6:13) And in short, the many manifestations made by fire of the Lord’s presence and favour in the answers of the Lord to his servants, all shew the vast solemnity of the thing itself. (See Lev 9:24; Jdg 13:19-20; 2Ch 7:1; 1Ki 18:38)
It must not be omitted either to observe, that the ministering spirits and servants of the Lord from the upper and brighter world, are frequently spoken of under the same similitude. The Lord is said to make “his angels spirits; and his ministers a flaming fire.” (Psa 104:4) And the Psalmist elsewhere speaks of the chariots of God as chariots of fire, when at the Lord’s brightness that”was before him, thick clouds passed, hail stones, and coals of fire.” (Psa 18:10-12) And Daniel, in his lofty description, saith, that “a fiery stream issued, and came forth from before him.” (Dan 7:10) And Habakkuk also, “Before him (saith he,) went the pestilence, and burning coals went forth at his feet.” (Hab 3:5)
The word of God is compared also to fire. “Is not my word like a fire, saith the Lord, and like a hammer that breaketh the rock in pieces?” (Jer 23:29) And hence, in allusion to the same, the Lord Jesus declares the purpose of his coming is to this effect. “I am come (saith Christ,) to send fire on the earth; and what will I, if it be already kindled?” (Luk 12:49) And one of the apostles declares that in the end of the dispensation of the gospel, “every man’s work shall be tried by fire.” (1Co 3:13)
And lastly, to mention no more, the torments of the damned are uniformly described in Scripture under the image of fire. Some of the most sublime, and at the same time most awful passages in Scripture, are made use of in the description. Moses introduces the Lord as speaking in this language. “A fire is kindled in mine anger, and shall burn unto the lowest hell; and shall consume the earth with her increase, and set on fire the foundations of the nations.” (Deu 32:22) And Isaiah, as if in contemplation of the horrors of this eternal fire, exclaims: “The sinners in Zion are afraid; fearfulness hath surprised the hypocrites: who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” (Isa 33:14) And our blessed Lord adopts the same language in allusion to the same awful destruction of the wicked. He speaks of a worm that never dieth, and a fire that never is quenched. And this Jesus repeats three times, following each other, in the same chapter. (Mar 9:44-48) And in his solemn description of the last day, in the tremendous judgment of it, he hath already recorded the very words with which he will speak to the sinners. “Depart from me, ye cursed, into everlasting fire, prepared for the devil and all his angels.” (Mat 25:41) John also, more largely dwells upon the subject in his book of the Revelations. (See Rev 20:1-15 throughout.)
Whether this fire is to be considered as the common, natural, and elementary fire, or whether the expressions are figurative, hath been the subject of much enquiry among persons whom the world hath been accustomed to call learned. But the world have sadly mistaken their name, in calling those learned who would fritter away the plain truths of Scripture into metaphor and figure. Indeed, nothing can more strongly mark the weakness of the human understanding, than the disputes which have been brought forward, in different ages of the church, by way of doing away the doctrine of the eternity of hell-torments. For unless men could persuade themselves, that God is not able to punish sin (of which the miseries and sorrows of the present life too plainly prove the contrary,) or that God will not make good his word in doing it (which his truth and veracity too awfully declare he will,) it matters not in what that punishment consists. Exactly suited to the deserts of sin, in every instance, we may be sure it will be. Too wise to err, too just: to do wrong, becomes a decided answer to all the indecent and unbecoming objections of unbelievers.
Here, therefore, let the faithful rest. The plain, the sure, the unalterable language of the word of God on this momentous point, is summed up in a few words.-“The wicked shall be turned into hell, and all the nations that forget God.” And at the same time it is said: “For the needy shall not always be forgotten; the expectation of the poor shall not perish for ever.” (Psa 9:17-18) This is enough to ascertain the fact. The farther enquiry in what that hell for the wicked consists, or what will be the fulness of the Lord’s remembrance to his poor and needy, both these points may be very safely left with him. The apostle Paul makes a full conclusion of the subject, for the exercise of faith to the church, and such as may be sufficient to answer all the cavils of men, until the whole comes to be realized. Speaking to the church concerning the unjust sufferings the people of God endure from the ungodly, he saith, “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus should be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power, when he shall come to be glorified in his saints, and to be admired in all them that believe.” (2Th 1:6-10)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Fire
fr (, ‘esh; , pur): These are the common words for fire, occurring very frequently. ‘Ur, light (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Dan 3:22) are found a few times, also ‘eshshah (Jer 6:29), and beerah (Exo 22:6), once each. Act 28:2, Act 28:3 has pura, pyre, and Mar 14:54; Luk 22:56, phos, light, the Revised Version (British and American) in the light (of the fire). To set on fire, yacath (2Sa 14:31), lahat (Deu 32:22, etc.), phlogzo (Jam 3:6).
Fire was regarded by primitive peoples as supernatural in origin and specially Divine. Molech, the fire-god, and other deities were worshipped by certain Canaanitish and other tribes with human sacrifices (Deu 12:31; 2Ki 17:31; Psa 106:37), and, although this was specially forbidden to the Israelites (Lev 18:21; Deu 12:31; Deu 18:10), they too often lapsed into the practice (2Ki 16:3; 2Ki 21:6; Jer 7:31; Eze 20:26, Eze 20:31). See MOLECH; IDOLATRY.
1. Literal Usage
Fire in the Old Testament is specially associated with the Divine presence, e.g. in the making of the Covenant with Abraham (Gen 15:17), in the burning bush. (Exo 3:2-4), in the pillar of fire (Exo 13:21), on Sinai (Exo 19:18), in the flame on the altar (Jdg 13:20). Yahweh was the God that answereth by fire (1Ki 18:24, 1Ki 18:38). In the Law, therefore, sacrifices and offerings (including incense) were to be made by fire (Exo 12:8, Exo 12:9, Exo 12:10; Lev 1). Fire from Yahweh signified the acceptance of certain special and separate sacrifices (Jdg 6:21; 1Ki 18:38; 1Ch 21:26). In Lev 9:24 the sacrificial fire came forth from before Yahweh. The altar-fire was to be kept continually burning (Lev 6:12, Lev 6:13); offering by strange fire (other than the sacred altar-fire) was punished by fire from before Yahweh (Lev 10:1, Lev 10:2). Fire came from heaven also at the consecration of Solomon’s Temple (2Ch 7:1).
According to 2 Macc 1:19-22, at the time of the Captivity priests hid the sacred fire in a well, and Nehemiah found it again, in a miraculous way, for the second Temple. Later, Maccabeus is said to have restored the fire by striking stones and taking fire out of them (Neh 10:3).
Fire was a frequent instrument of the Divine primitive wrath (Gen 19:24; Exo 9:23 (lightning); Num 11:1; Num 16:35, etc.; Psa 104:4, the American Standard Revised Version Who maketh … flames of fire his ministers). Fire shall yet dissolve the world (2Pe 3:12). It was frequently used by the Israelites as a means of destruction of idolatrous objects and the cities of their enemies (Deu 7:5, Deu 7:25; Deu 12:3; Deu 13:16; Jos 6:24; Jgs, frequently); sometimes also of punishment (Lev 20:14; Lev 21:9; Jos 7:25; 2 Macc 7:5).
The domestic use of fire was, as among other peoples, for heating, cooking, lighting, etc., but according to the Law no fire could be kindled on the Sabbath day (Exo 35:3). It was employed also for melting (Exo 32:24), and refining (Num 31:23; Num 3:2, Num 3:3, etc.). For the sacrificial fire wood was used as fuel (Gen 22:3, Gen 22:1; Lev 6:12); for ordinary purposes, also charcoal (Pro 25:22; Isa 6:6, the Revised Version, margin or hot stone; Hab 3:5, the Revised Version (British and American) fiery bolts, margin or burning coals; Joh 21:9, a fire of coals the Revised Version, margin Gr, a fire of charcoal; Rom 12:20); branches (Num 15:32; 1Ki 17:12); thorns (Psa 58:9; Psa 118:12; Ecc 7:6; Isa 33:12); grass and other herbage (Mat 6:30; Luk 12:28).
2. Figurative Use
Fire was an emblem (1) of Yahweh in His glory (Dan 7:9); (2) in His holiness (Isa 6:4); (3) in His jealousy for His sole worship (Deu 4:24; Heb 12:29; Psa 79:5; perhaps also Isa 33:14); (4) of His protection of His people (2Ki 6:17; Zec 2:5); (5) of His righteous judgment and purification (Zec 13:9; Mal 3:2, Mal 3:3; 1Co 3:13, 1Co 3:15); (6) of His wrath against sin and punishment of the wicked (Deu 9:3; Psa 18:8; Psa 89:46; Isa 5:24; Isa 30:33, a Topheth is prepared of old; Mat 3:10-12; Mat 5:22, the Revised Version (British and American) the hell of fire, margin Greek, Gehenna of fire; see Isa 30:33; Jer 7:31; Mat 13:40, Mat 13:42; Mat 25:41, eternal fire; Mar 9:45-49; see Isa 66:24; 2Th 1:7; Heb 10:27; Jud 1:7); (7) of the word of God in its power (Jer 5:14; Jer 23:29); (8) of Divine truth (Psa 39:3; Jer 20:9; Luk 12:49); (9) of that which guides men (Isa 50:10, Isa 50:11); (10) of the Holy Spirit (Act 2:3); (11) of the glorified Christ (Rev 1:14); (12) of kindness in its melting power (Rom 12:20); (13) of trial and suffering (Psa 66:12; Isa 43:2; 1 Pet 17; 1Pe 4:12); (14) of evil (Pro 6:27; Pro 16:27; Isa 9:18; Isa 65:5); lust or desire (Hos 7:6; Sirach 23:16; 1Co 7:9); greed (Pro 30:16); (15) of the tongue in its evil aspects (Jam 3:5, Jam 3:6); (16) of heaven in its purity and glory (Rev 15:2; see also Rev 21:22, Rev 21:23).
Fuente: International Standard Bible Encyclopedia
Fire
Besides the ordinary senses of the word ‘fire,’ which need no explanation, there are other uses of it in Scripture which require to be discriminated. The destructive energies of this element and the torment which it inflicts, rendered it a fit symbol of1. Whatever does damage and consumes (Pro 16:27; Isa 9:18);2. Of severe trials, vexations, and misfortunes (Zec 13:9; 1Co 3:13; 1Co 3:15; 1Pe 1:7); 3. Of the punishments beyond the grave (Mat 5:22; Mar 9:44; Rev 14:10; Rev 21:8) [HELL].
‘Fire from heaven,’ ‘fire of the Lord,’ usually denotes lightning in the Old Testament; but, when connected with sacrifices, the ‘fire of the Lord’ is often to be understood as the fire of the altar, and sometimes the holocaust itself (Exo 29:18; Lev 1:9; Lev 2:3; Lev 3:5; Lev 3:9; Num 28:6; 1Sa 2:28; Isa 10:16; Mal 1:10).
The uses of fire among the Hebrews were various:
1. The domestic use, for cooking, roasting, and baking [BREAD; FOOD].
2. In winter they warmed themselves and their apartments by ‘a fire of coals’ (Jer 36:22-23; Luk 22:55).
3. The religious use of fire was for consuming the victims on the altar of burnt-offerings, and in burning the incense on the golden altar; hence the remarkable phrase in Isa 31:9, ‘the Lord, whose fire is in Zion, and his furnace in Jerusalem.’
4. In time of war torches were often carried by the soldiers, which explains the use of torches in the attack of Gideon upon the camp of the Midianites (Jdg 7:16).
5. Burning criminals alive does not appear to have been known to the Hebrews; but as an additional disgrace the bodies were in particular cases burnt after death had been inflicted (Jos 7:25; compare Jos 7:15); and it is in this sense that the allusions to burning as a punishment are to be understood, except when the reference is to a foreign usage, as in Dan 3:22; Dan 3:24, sq.
6. In time of war towns were often destroyed by fire. This, as a war usage, belongs to all times and nations; but among the Hebrews there were some particular notions connected with it, as an act of strong abhorrence, or of devotement to abiding desolation. The principal instances historically commemorated are the destruction by fire of Jericho (Jos 6:24); Ai (Jos 8:19); Hazor (Jos 11:11); Laish (Jdg 18:27); the towns of the Benjamites (Jdg 20:48); Ziklag, by the Amalekites (1Sa 30:1); Jazer, by Pharaoh (1Ki 9:16); and the temple and palaces of Jerusalem by Nebuchadnezzar (2Ki 25:9). Even the war-chariots of the Canaanites were burnt by the Israelites, probably on the principle of precluding the possibility of recovery, by the enemy, of instruments of strength for which they had themselves no use. The frequency with which towns were fired in ancient warfare is shown by the very numerous threats by the prophets that the towns of Israel should be burned by their foreign enemies. Some great towns, not of Israel, are particularly named; and it would be an interesting task to trace, so far as the materials exist, the fulfillment of these prophecies in those more marked examples. Among the places thus threatened we find Damascus (Jer 49:27), Gaza, Tyre, Teman (Amo 1:7; Amo 1:10-11). The temples and idols of a conquered town or people were very often burned by the victors, and this was enjoined as a duty to the Israelites (Deu 7:5; Deu 7:25; Deu 12:3; Deu 13:16; Isa 30:22-23).
There were some special regulations respecting the use of fire among the Israelites. The most remarkable of these was the prohibition to light a fire on the Sabbath (Exo 35:3). As the primary design of this law appears to have been to prevent the proper privileges of the Sabbath-day from being lost to anyone through the care and time required in cooking victuals (Exo 16:23), it is doubted whether the use of fire for warmth on the Sabbath-day was included in this interdiction. In practice, it would appear that the fire was never lighted or kept up for cooking on the Sabbath-day, and that consequently there were no fires in the houses during the Sabbaths of the greater part of the year; but it may be collected that, in winter, fires for warming apartments were kept up from the previous day.
Another law required the damage done by a conflagration in the fields to be made good by the party through whose incaution it had been kindled (Exo 22:6). This was a most useful and necessary law in a country where the warmth and drought of summer soon render the herbage and underwood highly combustible, so that a fire once kindled often spreads most extensively, and produces disastrous consequences (Jdg 9:15; Jdg 15:5).
In the sacerdotal services no fire but that of the altar of burnt-offerings could lawfully be used. That fire was originally kindled supernaturally, and was ever after kept up. From it the fire used in the censers for burning incense was always taken; and for neglecting this and using common fire, Nadab and Abihu were struck dead by ‘fire from heaven’ (Lev 10:8, sq.; Num 3:4; Num 26:61).
Respecting ‘passing through the fire,’ see Moloch; and for the ‘pillar of fire,’ see Exodus.
Fuente: Popular Cyclopedia Biblical Literature
Fire
God was early revealed in fire. The searching character of His righteous judgement was thus set forth, whether in the acceptance of good or the condemnation of evil. When Moses at Horeb approached the burning bush he was cautioned not to draw near, but to remove his shoes, for the ground was holy. God spake to him out of the burning bush. Exo 3:1-6. On Mount Sinai “the sight of the glory of the Lord was like devouring fire.” Exo 24:17. Moses declared to Israel, “The Lord thy God is a consuming fire.” Deu 4:24. When Aaron began his ministrations in the tabernacle fire came out “from before the Lord, and consumed upon the altar the burnt offering and the fat.” Lev 9:24: cf. 1Ki 18:38; 1Ch 21:26; 2Ch 7:1-3. Nadab and Abihu offered ‘strange fire,’ and fire went out from the Lord and consumed them. Lev 10:1-2. Thus God manifested Himself in fire to Moses. He showed His acceptance of the sacrifices by fire from heaven; He vindicated His servant Elijah, when he stood alone against the prophets of Baal, by consuming the sacrifice, the wood and the stone, by fire from heaven (1Ki 18:38); and He vindicated His own honour by fire, by destroying those who were disobedient in approaching to Him. The general idea in ‘fire’ is that of judgement.
In the N.T. it is repeated, “Our God is a consuming fire” (Heb 12:29), to consume the dross in the Christian, as gold is tried and purified in the fire; and to judge and punish the wicked with unquenchable fire; who are also described as being BAPTISED WITH FIRE. Mat 3:11-12. One of the most awful things connected with this word is the description of the place of eternal punishment as THE LAKE OF FIRE. Rev 19:20; Rev 20:10; Rev 20:14-15. What mercy to be delivered therefrom!
Fuente: Concise Bible Dictionary
Fire
Used as a signal in war
Jer 6:1
Furnaces of
Dan 3:6
Children caused to pass through
2Ki 16:3; 2Ki 17:17
Miracles connected with:
– Miraculously descends upon, and consumes:
b Abraham’s sacrifice
Gen 15:17
b David’s sacrifice
1Ch 21:26
b Elijah’s sacrifice
1Ki 18:38
b Solomon’s sacrifice, at dedication of the temple
2Ch 7:1
– Display of:
b In the plagues of Egypt
Exo 9:24
b At Elijah’s translation
2Ki 2:11
– Consumes:
b The conspirators with Korah, Dathan, and Abiram
Num 16:35
b The captains of fifties
2Ki 1:9-12
Torture by
Lev 21:9; Jer 29:22; Eze 23:25; Eze 23:47; Dan 3
Pillar of fire
– General references
Exo 13:21-22; Exo 14:19; Exo 14:24; Exo 40:38; Num 9:15-23 Cloud, Pillar of
Figurative:
– Of inspiration
Isa 6:6-7
– Of spiritual power
Psa 104:4; Jer 20:9; Mat 3:11; Luk 3:16
– Of judgments
Deu 4:24; Deu 32:22; Isa 33:14; Jer 23:29; Amo 1:4; Amo 1:7; Amo 1:10; Amo 1:12; Amo 1:14; Amo 2:2; Mal 3:2; Luk 12:49; Rev 20:9
– Of the destruction of the wicked
Mat 13:42; Mat 13:50; Mat 25:41; Mar 9:44; Rev 9:2; Rev 21:8
Everlasting fire
Isa 33:14; Mat 18:8; Mat 25:41; Mar 9:44
A symbol:
– Of God’s presence
b General references
Gen 15:17
b In the burning bush
Exo 3:2
b On Sinai
Exo 19:18
– Tongues of, on the apostles
Act 2:3 Arson
Fuente: Nave’s Topical Bible
Fire
Fire. Fire is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. Exo 3:2; Exo 14:19; etc.
There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; for example, the Sabean and Magian systems of worship. Isa 27:9.
Fire for sacred purposes obtained elsewhere than from the altar was called “strange fire,” and for the use of such Nadab and Abihu were punished with death by fire from God. Lev 10:1-2; Num 3:4; Num 26:61.
Fuente: Smith’s Bible Dictionary
FIRE
Fire when put for light, signifies the enlightening and ruling of people. It is thus used in a good sense in Mat 3:11. The comparison of a beautiful or good eye to a flame of fire is very proper, the eyes being the lights or lamps of the body. Mat 6:22.
Fire, with such adjuncts as betoken that it is not put for light, denotes destruction, or torment, great sickness, war, and its dismal effects. It is thus explained by the Indian Interpreter in chaps. 159 and 209; and is thus used in Isa 42:25; Isa 66:15; Eze 22:-20-22; Zec 13:9.
“Fire cast into the earth,” Rev 8:5, compare with Luk 12:49. The words in the Greek are the same in both places.
So persecution is represented by fire, 1Pe 1:7; 1Pe 4:12; 1Co 3:13; 1Co 3:15. So, from the destruction and punishment of the disobedient, God is called a consuming fire, Deu 4:24; Deu 9:3; Heb 12;29. So in Euripides’ Andromache, ver. 147, signifies through murder. And thus Sophoclesf1 calls the mischief done by the Sphinx to Thebes “a foreign flame of mischief.”
Coals of fire proceeding out of God’s mouth, or from his countenance, are often used to express his anger; as in Psa 18:8; Psa 18:12-13.
In Hab 3:5, it is said, “Burning coals went forth at his feet,” i.e. the preaching of his word was accompanied with punishment against the disobedient-he trod upon them with destroying fire. And thus, in the vision of the Seraphim, Isa 6:6, the said Seraphim, or burning angels, (so called because designed to execute God’s anger) take a live coal from the altar, and put it to the Prophet’s mouth, telling him that his sins are purged, i.e. that he being now declared as righteous before God, and appointed to be his prophet, shall be enabled, by his words, to bring down God’s fire of destruction upon those against whom he prophesies. For that coal signified the word of God in anger, which the prophet was mediately to spread upon the people.
And thus in Jer 5:14, “Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.”
Torches of fire before a throne, are the symbols of the royal presence; it being a most ancient custom for kings to have fire carried before them as a mark of honour and empire.
Thus the Persian monarchs had fire carried before them in procession;f2 and the kings of Lacedmon had fire borne before them, taken from Jupiter’s altar.f3.
The Roman emperors and empresses had also fire carried before them;f4 and so had kings and generals at the head of their armies:f5 it serving instead of trumpets as signs to begin the fight. And this custom of carrying fire before kings, as a mark of honour and grandeur, seems to be alluded to in Psa 119:105; Psa 132:17; and 1Ki 15:4, as in the Hebrew copy.
Fire from heaven signifies the commination of persons in authority.f6
The scattering of coals of fire, Eze 10:2, by the man in the priestly garb, is an enigmatical declaration that Jerusalem, after the execution of judgment, should be purified, and so restored to favour.
F1 Soph. LEd. Tyran. p. 158.
F2 Xenoph. Cyrop. Lib. viii. c. 33.
F3 Vid. Nicolautn apud Stobw, Eclog. 42.
F4 Herodian. Lib. 1. 20 Sc 50. Lib. ii. 9, 30.
F5 Eurip. Phoeniss. ver. 1386, and the Scholiast in Lycophr. ver. 1295.
F6 Artem. Lib. ii. c. s.
Fuente: A Symbolical Dictionary
FIRE
(1) Eternal. SEE FUTURE STATE OF THE WICKED
(2) Answers by
Lev 9:24; 1Ki 18:38; 1Ch 21:26; 2Ch 7:1
(3) As an Instrument of Divine Judgment
Gen 19:24; Lev 10:2; Num 11:1; Num 16:35; 2Ki 1:10; 2Th 1:8; 2Pe 3:10
(4) As a Purifier
Num 31:23; Eze 22:20; Zec 13:9; Mal 3:2; 1Co 3:13; 1Pe 1:7
–SEE Spiritual Refining, AFFLICTIONS
(5) As a Symbol of the Divine Presence and Power
Deu 4:36; 1Ki 19:12; Psa 50:3; Psa 97:3; Isa 66:15
Act 2:3; Act 7:30; Heb 12:29
–Pillar of. SEE Pillar of Cloud, REVELATIONS
Fuente: Thompson Chain-Reference Bible
Fire
(akin to which are No. 2, pura, and puretos, “a fever,” Eng., “fire,” etc.) is used (besides its ordinary natural significance):
(a) of the holiness of God, which consumes all that is inconsistent therewith, Heb 10:27; Heb 12:29; cp. Rev 1:14; Rev 2:18; Rev 10:1; Rev 15:2; Rev 19:12; similarly of the holy angels as His ministers, Heb 1:7; in Rev 3:18 it is symbolic of that which tries the faith of saints, producing what will glorify the Lord:
(b) of the Divine judgment, testing the deeds of believers, at the judgment seat of Christ, 1Co 3:13, 1Co 3:15;
(c) of the fire of Divine judgment upon the rejectors of Christ, Mat 3:11 (where a distinction is to be made between the baptism of the Holy Spirit at Pentecost and the “fire” of Divine retribution; Act 2:3 could not refer to baptism): Luk 3:16;
(d) of the judgments of God at the close of the present age previous to the establishment of the kingdom of Christ in the world, 2Th 1:8; Rev 18:8;
(e) of the “fire” of Hell, to be endured by the ungodly hereafter, Mat 5:22; Mat 13:42, Mat 13:50; Mat 18:8-9; Mat 25:41; Mar 9:43, Mar 9:48; Luk 3:17;
(f) of human hostility both to the Jews and to Christ’s followers, Luk 12:49;
(g) as illustrative of retributive judgment upon the luxurious and tyrannical rich, Jam 5:3;
(h) of the future overthrow of the Babylonish religious system at the hands of the Beast and the nations under him, Rev 17:16;
(i) of turning the heart of an enemy to repentance by repaying his unkindness by kindness, Rom 12:20;
(j) of the tongue, as governed by a “fiery” disposition and as exercising a destructive influence over others, Jam 3:6;
(k) as symbolic of the danger of destruction, Jud 1:23.
Note: See also under FLAME.
from No. 1, denotes “a heap of fuel” collected to be set on fire (hence Eng., “pyre”), Act 28:2-3.
Note: In Mar 14:54, the italicized phrase “of the fire” is added in the Eng. versions to indicate the light as coming from the “fire.”
“fiery” (akin to A, No. 1), is translated “of fire” in Rev 9:17. In the Sept., Eze 28:14, Eze 28:16.
is translated “being on fire” (Middle Voice) in 2Pe 3:12. See FIERY.
“to set on fire, burn up,” is used figuratively, in both Active and Passive Voices, in Jam 3:6, of the tongue, firstly, of its disastrous effects upon the whole round of the circumstances of life; secondly, of satanic agency in using the tongue for this purpose.
Fuente: Vine’s Dictionary of New Testament Words
Fire
God hath often appeared in fire, and encompassed with fire, as when he showed himself in the burning bush; and descended on Mount Sinai, in the midst of flames, thunderings, and lightning, Exo 3:2; Exo 19:18. Hence fire is a symbol of the Deity: The Lord thy God is a consuming fire, Deu 4:24. The Holy Ghost is compared to fire: He shall baptize you with the Holy Ghost and with fire, Mat 3:11. To verify this prediction, he sent the Holy Ghost, which descended upon his disciples, in the form of tongues, or like flames of fire, Act 2:3. It is the work of the Holy Spirit to enlighten, purify, and sanctify the soul; and to inflame it with love to God, and zeal for his glory. Fire from heaven fell frequently on the victims sacrificed to the Lord, as a mark of his presence and approbation. It is thought, that God in this manner expressed his acceptance of Abel’s sacrifices, Gen 4:4. When the Lord made a covenant with Abraham, a fire like that of a furnace passed through the divided pieces of the sacrifices, and consumed them, Gen 15:17.
Fire fell upon the sacrifices which Moses offered at the dedication of the tabernacle, Lev 9:24; and upon those of Manoah, Samson’s father, Jdg 13:19-20; upon Solomon’s, at the dedication of the temple, 2Ch 7:1; and on Elijah’s, at Mount Carmel, 1Ki 18:38. The fire which came down from heaven, first upon the altar in the tabernacle, and afterward descended anew upon the altar in the temple of Solomon, at its consecration, was there constantly fed and maintained by the priests, day and night, in the same manner as it had been in the tabernacle. The Jews have a tradition, that Jeremiah, foreseeing the destruction of the temple, took this fire and hid it in a pit; but that at the rebuilding of the temple, being brought again from thence, it revived upon the altar. But this is a fiction: and the generality of them allow, that, at the destruction of the temple, it was extinguished; and in the time of the second temple, nothing was made use of for all their burnt offerings but common fire only. The ancient Chaldeans adored the fire, as well as the old Persians, and some other people of the east. The torments of hell are described by fire, both in the Old and New Testament. Our Saviour makes use of this similitude, to represent the punishment of the damned, Mar 9:44. He likewise speaks frequently of the eternal fire prepared for the devil, his angels, and reprobates, Mat 25:41. The sting and remorse of conscience is the worm that will never die; and the wrath of God upon their souls and bodies, the fire that shall never go out. There are writers who maintain, that by the worm is to be understood a living and sensible, not an allegorical and figurative, worm; and by fire, a real elementary and material fire. Among the abettors of this opinion are Austin, Cyprian, Chrysostom, Jerom, &c. The word of God is compared to fire: Is not my word like a fire? Jer 23:20. It is full of life and efficacy; like a fire it warms, melts, and heats; and is powerful to consume the dross, and burn up the chaff and stubble. Fire is likewise taken for persecution, dissension, and division: I am come to send fire on earth,
Luk 12:49; as if it was said, upon my coming and publishing the Gospel, there will follow, through the devil’s malice and corruption of men, much persecution to the professors thereof, and manifold divisions in the world, whereby men will be tried, whether they will be faithful or not.
Fuente: Biblical and Theological Dictionary
Fire
Gen 22:6 (c) This represents the judgment of GOD.
Abraham representing GOD, the Father, was going forth to sacrifice His son.
Isaac in this case represents the sinner.
The fire and the wood represent GOD’s wrath poured out at Calvary.
The ram represents the Lord JESUS who took the place of Isaac (the sinner), and died in his stead.
Fire when used as a type usually indicates wrath, judgment, punishment or other expressions of anger. (See also Num 11:12; Num 21:28; Jdg 6:21; Isa 10:16; Jer 4:4; Isa 66:15).
Exo 3:2 (c) This may be taken as an illustration of the fact that Israel, though under the judgment of GOD from time to time, was not and would not be destroyed by the Lord. He punished them severely with the fire of His wrath many times, but He has never cast them off completely nor caused them to cease from being His own people.
Exo 12:8 (c) We may understand this to represent the judgment of GOD on the Lord JESUS at Calvary when He went through the burning billows of GOD’s wrath against sin and sinners. When fire is mentioned in connection with sacrifice, it represents the judgment of GOD upon the animal for our sakes. The animal in each case represents in some manner the Lord JESUS who is the Lamb of GOD. (See also Lev 1:8, Lev 1:12, Lev 1:17; Lev 3:5; Lev 9:24; Jdg 6:21).
Exo 19:18 (c) Probably we may take this to mean that GOD dwells in the midst of the holiest of judgment. His glory, His brightness, His justness destroy all evidences of sin, evil, wickedness and every other thing that does not conform to His holy character. (See Deu 4:11; Deu 9:15; Deu 18:16; Isa 47:14).
Lev 6:9-13 (c) Our Lord is telling us by this message that Calvary was to be always effective day and night. Any time any person wants to come to the Lord JESUS to be saved, He will find that He is ready any hour of the day or night, and that the precious Blood of His sacrifice is available on every occasion, no matter when nor where.
Lev 10:1 (c) We may understand from this expression “strange fire,” human energies, human devices, human judgments, human exercises, human decisions which did not come and do not come from GOD. We see this graphically displayed in the expression “They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.” Joh 16:2. The true fire is mentioned in Num 16:46. That fire was taken from off the altar of incense for that fire came down from GOD, and was holy fire. The two sons of Aaron should have used that fire for their censors. Instead of this they rebelled against GOD, they refused to obey GOD’s rule and follow GOD’s order. They substituted their own judgment and desires for the plain command of GOD. They were earnest, they were zealous, they were apparently doing that which priests should do, but the fact that they used unlawful fire, strange fire, proved that their hearts were wrong.
Lev 10:2 (c) It is only natural that the judgment of GOD should have fallen on these two men who, as leaders of Israel, were apparently carrying out GOD’s will, and yet in their hearts were rebels against GOD’s law. GOD will not have as a substitute for His Word any of our schemes, plans and zealous efforts. When we substitute our judgment for GOD’s judgment, we may expect only the wrath of GOD. (See also Num 3:4; Num 26:61; 2Ki 1:10-12).
Lev 16:13 (c) Here we see the sweet savour of the sacrifice of Calvary. This lovely perfume caused by the offering up of CHRIST Himself on the Cross fills Heaven, the holy of holies. It also fills the hearts of those who have enthroned CHRIST as Lord and King.
Num 16:46 (c) This unusual passage reveals in more detail the same truth that we found in Lev 10:2 We find in chap. 16, vss. 6 and 7, that the rebellious men took censers, placed in them incense of their own making, and fire of their own procuring. Aaron took his censer, placed the holy incense in it, and put the holy fire from off the altar in it. All those with the false fire and the false incense were killed, while Aaron with the true incense and the true fire, lived. Notice this same truth also described in 1Ch 15:13. Judgment fell upon Uzza as described in 1Ch 13:10, because he and David imitated the Philistines in handling the ark of GOD. In 1Ch 15:13 David discovered his mistake in following the plan of the heathen in doing the work of GOD. He therefore corrected it.
Jdg 6:21 (c) This fire indicates the judgment of GOD expressed through CHRIST JESUS, the Rock, which tries every man’s work to see of what sort it is, and this takes place at the judgment seat of CHRIST. (See 1Co 3:13).
Jdg 9:15 (b) The anger of Abimelech was to be poured out on Israel. He would prove to be their enemy after they appointed him their leader.
1Ki 19:12 (c) Three great calamities are mentioned in this passage, and each one represents some form of the judgment of GOD. The Lord is telling us that He does not speak to people through such calamities, but rather through His Word. It is the Word of GOD which brings conviction of sin. Calamities only bring the fear of death and the fear of punishment. Great calamities cause “the cry of distressed nature.” The Word of GOD causes the cry of a convicted soul who realizes his sin against GOD.
2Ki 2:11 (c) This strange picture probably teaches us that those of us who go to Heaven go because of and by virtue of the wrath of GOD which fell upon the Saviour, thereby bringing to us forgiveness, cleansing and fitness.
Job 18:5 (c) This probably refers to the usefulness and the ministry of wicked men, all of which shall be brought to an end, and their works burned up.
Job 41:19 (c) This metaphor may describe the terrific power and the force of the jaws of this tremendous animal. Or it may refer in prophecy to modern weapons of war which actually do spout fire, both from the front and from the rear.
Psa 39:3 (b) This is a type of the strong desire in the heart of the Psalmist to make known GOD’s goodness, and His grace. He just could not keep still.
Psa 66:12 (b) Here is described the great sufferings and tribulations of the people when they disobeyed the Lord.
Pro 6:27 (b) In this way the Lord is telling us that the secret life is revealed by its effects on the outward life. That which men see outwardly is a result of what is done secretly. (See also Isa 9:18).
Pro 16:27 (b) By this figure we understand that the words of this person injure and harm the hearer.
Isa 9:5 (b) Here is indicated the fact that the coming of CHRIST would mean sorrow, division and trouble on the earth. (See also Mat 10:34).
Isa 31:9 (b) This is a type of the judgment of GOD which rested in Zion, the place where GOD put His Name. GOD deals with the nations according to the manner in which they dealt with Israel. (See Mat 25:41-46; Isa 33:14).
Isa 33:14 (a) No doubt this is a plain reference to the fires of hell. Men have made a type out of it saying it refers to a burning conscience. Nowhere is this indicated in the Scripture. The fire is always presented to us as real flame, both in hell and in the lake of fire.
Isa 43:2 (b) Here the word is a genuine type and it refers to earthly sorrows, sufferings and difficulties. GOD has not promised to keep us out of the fires of difficulty. He has promised to preserve us from any injurious effects when these tragedies come into our lives.
Isa 50:11 (b) This is a type of self-illumination, home-made philosophy, individual reasonings. All such end in disappointment, for only GOD’s Word and GOD’s plan would endure.
Isa 66:24 (a) No doubt this actually represents the eternal judgment of GOD in the lake of fire. There is literal fire in hell, which is in the heart of this earth. There is literal fire in the lake of fire, where sinners are sent after the judgment of the Great White Throne. Here is expressed to the fullest extent the righteous justice and judgment of GOD, whereby the sinner suffers forever because of his wickedness, his rebellion, and his refusal to believe GOD.
Jer 5:14 (a) This is a type of the power of the Word of GOD when spoken by a servant of GOD in the power of the Spirit of GOD. The Word of GOD destroys the enemy. The word spoken by the Saviour in Gethsemane caused the enemy to fall backward to the ground. The Word of GOD spoken by Peter caused Ananias and Sapphira to die. (See also Exo 20:19; Deu 5:25; Heb 2:2-3).
Jer 20:9 (a) When Jeremiah decided that he would not speak again for GOD, he found that the Word of GOD hidden in his heart and mind was just too valuable and too precious to keep. He must speak to be refreshed. It was a burning in his soul. (See also Psa 39:3).
Jer 48:45 (a) Here is a type of the hatred of the enemies of Moab who planned the destruction of that nation.
Jer 51:58 (c) Probably this represents the vain labors of the inhabitants of Babylon as they sought to prevent its destruction by the invading enemy.
Eze 1:4 (b) This may be a picture of the mighty power, the destroying force of GOD in His righteous anger and judgment. The four living creatures are four symbols or types of CHRIST. (See Eze 1:13).
Eze 10:6-7 (b) No doubt this fire represents the consuming power and judgment of GOD which was to be poured out on disobedient Israel. (See also Eze 21:31; Eze 22:20; Eze 24:12; Eze 28:18; Amo 5:6; Amo 7:4).
Eze 36:5 (a) This is a type of GOD’s wrath against the enemies of Israel for their hatred of His people. (See also Eze 38:19).
Dan 7:9 (a) Wheels always represent motion or progress. This fire must represent the action of GOD in judging the people. His righteousness and His holiness destroy all pretense, hypocrisy and sin before Him.
Dan 10:6 (a) By this is represented the piercing look of our Lord in the day of judgment, He destroys all hypocrisy by the look of His eye. (See also Rev 1:14).
Hos 7:6 (a) This is a type of the burning passion of sin which ruled the lives of the people of Israel.
Oba 1:18 (a) By this is represented the wrath of Israel against the people of Esau, their enemies. This same kind of truth is found in Zec 12:6, where Israel punishes all her foes.
Hab 2:13 (a) By this figure GOD is telling us that those who build up violence and hatred in their sinful rebellion shall not see their labor succeed.
Zec 3:2 (a) The unclean sinner (Joshua), is taken out of the company of those who are under the wrath of GOD, and who are to be punished by GOD. He is clothed in GOD’s righteousness after being delivered, and becomes one of GOD’s servants, a priest of and for GOD. It is a picture of that blessed experience which we call the “new birth”; we too are made priests of GOD.
Zec 13:9 (c) Probably this is a picture of the destruction of Jerusalem when most of Israel were slain and only a few survived. Titus slaughtered the Jews on that terrible occasion. Those living in the country districts escaped.
Mal 3:2 (a) This is a type which represents the way GOD puts His people through trouble and sorrow in order to make them pure, in order to remove evil from their lives.
Mat 3:10 (b) Here is a real type of the genuine and real fire in hell into which all hypocrites and professing Christians will be sent for eternal punishment. (See also Mat 7:19; Mat 13:42, Mat 13:50).
Mat 25:41 (a) This fire is not a type but is real, literal fire of hell. (See also Mat 18:8; Mar 9:44).
Luk 22:56 (c) This may be taken as a type of a backslider who having lost his love for the Lord seeks to warm himself by the attractions of the world. He seeks satisfaction in the pleasures, the business, and the various pursuits of the men of this world.
Joh 15:6 (a) This fire is used by the Lord JESUS to describe the fierce criticism and the repudiation which fellow-men will give to those who profess to be Christians, but live like sinners. Such men who take the place of belonging to CHRIST, but do not walk with the Lord are repudiated as Christian leaders. It is men who gather them, and men who burn them. This has nothing whatever to do with the salvation of the soul, nor with eternal conditions. It relates entirely to this life, and to the rejection which is given to a Christian leader who lives for the Devil.
Act 2:3 (b) This may be taken as a symbol of the power and the anointing of GOD by the Spirit. This purging, cleansing power is for both saint and sinner, therefore the tongues are cloven. The Spirit of GOD convicts both the sinner and the Christian and He reveals the will of GOD to both.
1Co 3:13 (a) Here we find a type of the judgment and the discerning power of GOD at the Throne. By means of His piercing investigation and His thorough understanding, all that is not profitable to GOD will be burned up.
1Co 3:15 (a) People are saved by grace alone, with no reference of any kind to merit or to good works. There are those whose works after they are saved are not what they should be. Sometimes the works are really wicked, sometimes they are just injurious, and sometimes they are just of no value at all to GOD or man. Sometimes these works are works of charity, in which GOD is omitted, and therefore have no value to GOD. At the judgment throne, all such works are burned up. The person, however, is saved (by the skin of his teeth). He gets into Heaven because he trusted the Lord JESUS CHRIST, and the sacrifice of the Saviour made it possible for GOD to blot out his sins. He lives in Heaven with no crown, no reward, no works to his credit. He is there wholly on the basis of GOD’s grace, but receives no reward for service rendered.
Heb 1:7 (a) The angels of GOD permit no foolishness nor pretext. They demand honesty and genuineness. Therefore, they are compared to flaming fire which destroys all dross, and leaves only that which has GOD’s approval.
2Th 1:8 (a) The Lord JESUS is described in this passage as returning to earth with omnipotent power, with holiness and purity. His presence will destroy every form of evil, wickedness and sin. His righteousness will take vengeance on the unrighteous sinners who had no use for Him on the earth. This will be a terrible day of judgment when sinners receive from the reigning CHRIST that just due which rebels should receive.
Heb 11:34 (a) This type reveals the severe persecution which was endured by faithful men of GOD in the Old Testament. (See Dan 3:17).
Jam 3:6 (a) By this type there is revealed the destructive power of an evil tongue. The tongue of the ungodly, and sometimes the tongue of the godly, sears and injures the hearts, the souls and the lives of others. Words are sometimes like poisoned arrows. They injure and destroy those who hear them.
Jam 5:3 (a) This represents the terrible remorse that shall burn the heart and the soul of the one who rebels against GOD.
1Pe 1:7 (a) Here is represented the persecution which is to be endured in the life of that one who will live godly in CHRIST JESUS. The world does not want him. Society will not receive him. The business world sneers at him.
Jud 1:23 (a) Probably the meaning of this is that there are those who are close to eternity, very near to being sent to hell. They are about through with this life. These are to be reached for the Lord, even though their lives have been wasted. Let us remember that in the Gospel work, as long as there is life there is hope.
Rev 3:18 (a) The Lord is telling us by this picture that all the blessings which He is offering to us have been tested through the centuries, and are worthy of our complete trust.
Rev 4:5 (a) The Holy Spirit is presented to us in this manner, both because of the illumination which He gives in a seven-fold manner, and also because of His power which is seen in seven ways. (See also Rev 1:4).
Rev 8:5 (c) This may represent the terrible judgment of GOD, and His fierce wrath against sin and sinners. He sends His angels to execute His decrees upon men. The mountains in verse Rev 8:8 are a figure to represent the amount and the stupendous volume of the wrath of GOD which men must endure who reject him.
Rev 9:17 (b) By this type there is probably conveyed to us some idea of the burning and destroying power of these messengers of GOD. The breastplate was for keeping GOD’s servants from being injured. The fire from the mouth describes the withering power of their words as they spoke GOD’s messages. (See also Rev 11:5).
Rev 15:2 (b) By this type is described the transparent judgments of GOD. There is no trickery or hidden evidence here. There is no hypocrisy in GOD’s presence. GOD’s fierce anger is displayed in all its justice, righteousness and purity.
Rev 20:10 (a) This reference, as all other references to fire in hell indicates literal, actual fire. This is not a type. (see vss. Rev 20:14-15: also Rev 21:8. The fire described in Luk 16:24 is literal fire. Those who seek to spiritualize the word, and make it mean the “torment of a conscience” have no ground whatever for their philosophy).