Fire

VIEW:38 DATA:01-04-2020
FIRE.—See House, § 7, and next article.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


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; 2Jn_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).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


fı̄r (אשׁ, 'ēsh; πῦρ, púr): These are the common words for fire, occurring very frequently. 'Ūr, ?light? (Isa_24:15 the King James Version; compare the Revised Version (British and American); Isa_31:9, and see FIRES), nūr (Aramaic) (Dan_3:22) are found a few times, also 'eshshāh (Jer_6:29), and be‛ērāh (Exo_22:6), once each. Act_28:2, Act_28:3 has purá, ?pyre,? and Mar_14:54; Luk_22:56, phō̇s, ?light,? the Revised Version (British and American) ?in the light (of the fire).? ?To set on fire,? yācath (2Sa_14:31), lāhaṭ (Deu_32:22, etc.), phlogı́zō (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).

International Standard Bible Encyclopedia
PRINTER 1915.


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 of?1. 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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


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.
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).
Wilson's Dictionary of Bible Types
press 1957.


Fire
(properly אִשׁ, esh, πῦρ). 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. חִמָּן, 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.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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