Candle
Candle
, ner, a lamp, as elsewhere rendered; , a light, as elsewhere.
I. Houses in the East were, from the earliest times, lighted up with lamps, and those of the Hebrews probably resembled such as we find depicted in the tombs at Thebes. Job, describing the destruction of a family among the Arabs, and the rendering one of their habitations desolate, says, The light shall be dark in his tabernacle, and his candle shall be put out with him (Job 18:6; Job 21:17). On the other hand, when God promises to give David a lamp always in Jerusalem, it is an assurance that his house shouldnever become desolate. In the language of Jeremiah, to extinguish the light in an apartment is a convertible phrase for total destruction (Job 25:10). A burning lamp is, on the other hand, a symbol of prosperity (Job 29:3). Maillet, in his Lettres d’Egypte, says, The houses in Egypt are never without lights; they burn lamps all the night long, and in every occupied apartment. So requisite to the comfort of a family is this custom reckoned, that the poorest people would rather retrench a part of their food than neglect it. Roberts, in illustration of the passage, I will search Jerusalem with candles (Zep 1:12), remarks, Does a man declare his innocence of any crime, the accusers say, We will search thee with lamps;’Yes, yes, I will look into that affair with lamps;’ What, have your lamps gone out? You see I am not guilty.’ SEE LAMP.
There are monographs bearing on this subject as follows: D. W. Mller, De perennibus vet. lucernis (Altorf, 1705); J. J. Mller, De vet. (Jen. 1661); Schurzfleisch, De luminibus sacris (in his Controv. 25); Stockhausen, De cultu et usu lumisnum antiquo (Tr. ad Rh. 1726). SEE CANDLESTICK.
II. Candles in Christian Worship.
1. Roman Church. The practice was probably derived from heathen and Jewish worship. Some Roman writers ascribe its origin to the early Christians, who, prevented by persecution from worshipping in daylight, held their meetings under ground, where artificial light was needed (Claude de Vert, Explication des Ceremonies de eglise). Others (e.g. Bergier, Diet. de Theologie, s.v.) quote the book of Revelation, wherein mention is made of candles and golden candlesticks, in support of the usage, and also the Apostolical Canons (Song of Solomon 4), where mention is made of oil for the holy lamp. Bergier also cites Jerome (contra Vigilantium, 100:3) in support of the use of lights in worship; but the pass sage cited simply speaks of a usage in the Eastern Church of lighting candles when the Gospels were read as a symbol of joy at receiving the light. Jerome expressly says the usage did not exist in the West, though he seems to justify the lighting of candles and lamps before the tombs of the martyrs. SEE LAMPS. The use of candles in the worship of the Roman Church is defended on the ground that they symbolize Christas the true light, and also of the injunction of Christ to his followers to be the lights of men (Mat 5:14; Mat 5:16).
The principal solemnities in the Roman Church at which candles are used are the mass, the administrations of the sacraments, the benedictions and processions. They are also frequently employed before the statues and images of the saints, and many use them at their private devotions, especially while praying for the dead. Numerous liturgical prescriptions regulate their use. They must be, except in cases of emergency, of wax, and their color is generally white or yellow, but rarely red. The Paschal candle is a large candle to which five grains of incense are attached in the form of a cross; in most Roman Catholic churches it is lighted with a newly-made fire on Easter eve. Alban Butler says that Ennodius, bishop of Pavia (6th century), has left us two forms of prayer for the blessing of this candle. From him we learn that droppings or particles of the wax thereof, after Low Sunday, were distributed among the people, who burnt them in their houses against the influence of evil spirits, in which there was no superstition if the effect was not certainly expected, because it was hoped for and asked of God through the public prayers and blessings of the Church, directed for that end (!) The paschal candle is an emblem of Christ rising from the dead, the light of the world, and is a sign which announces to us the joy and glory of his resurrection. The five grains of frankincense fixed in it symbolically represent his five precious wounds, and the embalming. of his body at his burial, and again in the grave, by the devout persons who brought spices to his monument. This great candle anciently gave light during the watching in the church on Easter-eve in the night. The triple candle arising from one stock signifies the Trinity of persons in one God, or the light of the Triune God shining to the world through Christ. This only burns during the office of holy Saturday morning; after which it is taken away, and no more made use of, not even on Easter-day. Butler, Feasts and Fasts (Treat. 6, ch. 8).
2. In the Protestant Churches. The Lutheran Church, after the Reformation, retained the use of lights on the altar; the Reformed churches abolished it. In the Church of England, the Injunctions of Edward VI (1547) forbade the use of lights, except of two lights upon the high altar before the sacrament, which, for the signification that Christ is the verytrue light of the world, they shall suffer to remain still. In cathedral churches these two lights were generally kept on the altar, but not lighted; and the great writers and leaders of the Church of England wrote against the use of lights as tending to idolatry. So the Homily On the Peril of Idolatry quotes Lactantius as follows: Seemeth he to be in his right mind who offereth up to the Giver of all light the light of a wax candle for a gift? He requireth another light of us, which is not smoky, but bright and clear, even the light of the mind and understanding. Their (the heathen) gods, because they be earthly, have need of light, lest they remain in darkness; whose worshippers, because they understand no heavenly thing, do draw religion, which they use, down to the earth. The Homily adds: Thus far Lactantius, and much more, too long here to write, of candle-lighting in temples before images and idols for religion; whereby appeareth both the foolishness thereof, and also that in opinion and act we do agree altogether in our candle religion with the Gentile idolaters. The Homily goes on to show that this candle worship is closely connected with superstition and idolatry. Jeremy Taylor says of the Papists: This is plain by their publicand authorized treatment of their images; they consecrate them; they hope in them; they expect gifts and graces from them; they clothe them and crown them they erect altars and temples to them; they kiss them; they bow their head and knee before them; they light up tapers and lamps to them, which is a direct consumptive sacrifice; they do to their images as the heathen do to theirs; these are the words of Irenaeus, by which he reproves the folly of some that had got the pictures of Christ and Pythagoras, and other eminent persons. In the so-called Tractarian revival of Romish usages in 1832 and the following years, the practice of putting candles on the altar, and lighting them on certain festival days, was resumed. In the recent Ritualistic revival (1865) the practice has become quite common in the hands especially of young curates of a Romanizing turn. They defend the legality of the practice on the ground that the rubric preceding the order for morning and evening prayer throughout the year admits the use of all ornaments of the church that were in this Church of England by the authority of Parliament in the second yearof the reign of Edward VI;while the Injunction, cited above, allows two lights: to be kept on the altar. On the other side it is argued (1) that in the Church of England there is properly no altar, but only a communion table; (2) that, in fact, the two lights spoken of were never lighted in the early days after the Reformation, even in the cathedrals in which they were retained; and (3) that the use of candles is only a part of an idolatrous system of worship. SEE LAMPS; SEE CANDLEMAS.
3. For the popish ceremony of cursing with bell, book, and candle, see BELL. Boissonnet, Dictionnaire des Cerimonies, s.v. Cierge, Chandelier; Martigny, Dict. dies Antiquites Chretiennes, s.v. Cierge; Bingham, Orig. Ecclesiastes bk. xiv, ch. in, 11; Goode, Ceremonial of the Church of England, 9; Hook. Church Dictionary (defends candles), s.v. Lights on the Altar.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Candle
Heb. ner, Job 18:6; 29:3; Ps. 18:28; Prov. 24:20, in all which places the Revised Version and margin of Authorized Version have “lamp,” by which the word is elsewhere frequently rendered. The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Prov. 20:27), of a Christian example (Matt. 5:14, 15), and of prosperity (Job 21:17; Prov. 13:9).
Fuente: Easton’s Bible Dictionary
Candle
Lamp more accurately represents the original than candle. Image of conscience, “the candle of the Lord, searching the inward man” (Pro 20:27). Of prosperity; the sinner’s short candle soon goes out, the righteous shall shine as the sun forever (Job 21:17; Job 18:5; Pro 13:9; Mat 13:43). Of believers’ bright example leading others to spiritual light (Mat 5:14). Of the gladdening influence of a ruler (2Sa 21:17). Of the all-seeing accuracy with which Jehovah will search out sinners, so that in no dark grainer can they escape punishment (Zep 1:12; Amo 9:3). In beautiful contrast, as the woman in the parable “lit the candle, swept the house, and sought diligently until she found” the lost piece of silver, so God (Luk 15:8) searches out His elect so that not one is lost, and takes each out of the darkness of this world, and restores the divine image, with a view to their salvation.
Fuente: Fausset’s Bible Dictionary
Candle
CANDLE.Candles were not much in use in an oil-bearing country like Palestine, and are not referred to in the Bible. But the word occurs in the Authorized Version 8 times as the translation of (lamp); and (lampstand) is always translated candlestick. [On the other hand, , which is generally translated by its derivative lamp, should be rendered either torch or lantern; for it generally refers to a lamp which could be carried out of doors (Mat 25:1 ff., Joh 18:3, and even Act 20:8, where the may have been torches that had been brought in by those who had assembled by night), thus corresponding to Heb. ].
The (Heb. , , the latter used only in a figurative sense) was, as a rule, an earthenware vessel, like a tiny flat teapot, with a flaxen wick (Mat 12:20) in the spout, and supplied with oil (mostly from olives, but also from sesame, nuts, radishes, or fish), through a hole in the centre, from an (Mat 25:4) or other vessel. It could either be carried about (Luk 15:8) or set on a stand (Mar 4:21 etc.). For illustrations of lamps see Hastings B [Note: Dictionary of the Bible.] , vol. iii. p. 34.
In the teaching of the Son of Man the illuminating sign of Gods presence in the world is human example and personal witness, as, e.g., in the ministry of John the Baptist (Joh 5:35). The Christian life is to be one that lightens and kindles others (Mar 4:21), and points men to the Father of lights (Mat 5:16). It must, therefore, first be itself lit. That is the key to the difficult passage in Mat 6:22 f., Luk 11:34 f. Light may be everywhere, yet it is of no use unless received by the eye, which is the lamp of the body. Sin makes a man see dimly or double, and must be renounced with an undivided mind if the life is to be illumined with Divine truth and love (Expos., 2nd ser. i. [1881] 252 ff.; cf. 180 ff., 372 ff.).
But one other important quality Christ illustrated by the use of the lamp, viz. watchfulness. It was the custom in private houses, as well as in the temple, to keep lamps burning through the night (Pro 31:18). So, in view of the subtlety and suddenness of temptation and trial, the disciple must have his loins girded and his lamp lit (Luk 12:35). The parable of the Ten Virgins with their teaches a similar lesson. Of Christ as the Lamb it is said that He is Himself the lamp () of the Holy City (Rev 21:23).
A. Norman Rowland.
Fuente: A Dictionary Of Christ And The Gospels
Candle
Used in the O.T. for any light either real or symbolical. Job said of God, “when his candle shined upon my head,” Job 29:3; “the candle of the wicked shall be put out,” Pro 24:20; whereas respecting ‘the wise woman’ it is said “her candle goeth not out by night.” Pro 31:18. God will search Jerusalem with candles. Zep 1:12. In the N.T. the word signifies a lamp, and in some passages is typical of the testimony of God, which should be manifested in those receiving it, and should not be hidden. Luk 8:16; Luk 11:33; Luk 11:36; etc. In the holy Jerusalem there will be no need of the candle of earthly light, for the Lord God shall shine upon them. Rev 22:5. The modern ‘candle’ was not known in scripture times.
Fuente: Concise Bible Dictionary
Candle
See Lamp
Lamp
Fuente: Nave’s Topical Bible
CANDLE
(Lamp)
Job 18:6; Job 21:17; Psa 18:28; Pro 20:27; Mat 5:15
Fuente: Thompson Chain-Reference Bible
Candle
Job 18:6 (b) This is a type of the personal testimony of a man during his daily life. (See also Job 21:17, and Pro 31:18).
Job 29:3 (b) GOD’s care and GOD’s comfort, together with the light brought about by GOD’s presence in the soul are compared to the candle.
Psa 18:28 (a) The Psalmist is telling us that GOD will give him a bright testimony so that others might learn to know GOD through his ministry and messages. GOD certainly did it.
Pro 20:27 (a) This is probably man’s spirit enlightened by GOD and called by men “an enlightened conscience.” It reveals the thoughts and intents of the heart. (See also Pro 24:20).
Zep 1:12 (a) Here we learn of the meticulous care of GOD in all His detail of searching out the things He must expose.
Mat 5:15 (b) This is a type of man’s testimony hidden in his business (the bushel), or dimmed by laziness (the bed). Some splendid Christians are either so busy in their work, or so filled with the desire for ease and pleasure that they do not testify for their Lord as brightly and as constantly as they should, and could.
Rev 18:23 (b) Since this candle indicates man-made religious life, the Lord is informing us that all such idolatry and false pretense, as well as all human religious inventions will be utterly abolished, when GOD judges these false religions.
Rev 22:5 (b) These candles are a type of human, man-made religions and revelations. In Heaven there will be no need of any man-made ideas or notions, only GOD’s truth will remain.