A Key to Open Scripture Metaphors, Book 1 · Chapter 10 · Part 6
Metaphors taken from Fire.
SO much for Heaven and what belongs to it. We shall now treat of the Elements which are four, viz. Fire, Air, VVater and Earth, and produce what metaphors are taken from them. The Metaphors taken from Fire shall be considered with respect to its quality and effects, viz.
1. Its clearness, purity, splendor and other Attributes, and in that respect it is translated to Angels, Psal. 104.4. Heb. 1.7. Fire in its efficacy of acting and penetrating, in agility and celerity is eminent before other Creatures of God, which qualities may be fitly applyed to those holy Ministers of God. The Fire always moves upwards: So all the actions of Angels tend to the Glory of God. By a flame of Fire, Charity or Love is signified, Eccl. 8.6. Angels are wholy inflamed with a Divine Love.
From Fire Angels are called, foreign Seraphim, that is, flaming or fiery from foreign Saraph, in Latin, incendit, cremavit, in English, he burnt. Arias Montanus *In lib. Joseph. S…de ar…ano S…rmone pag. 13.says that Seraphim signifies purity from any spot, filth, or heaviness, for so Fire is, and therefore those Ministers of God, which Esaias saw to have a purging and purifying efficacy, in their divine ministrations for the profit of men, Esa. 6. ver. 3.6, 7. In that Vision one of the Seraphims exercised his purifying vertue, by applying the external symbol of a live Coal to the Prophets Lips. Musculus in his Comment says, That this Vision of Angels standing about the Lord sitting in his Throne, was in Fire, that they may be called burning (Seraphims) which is very suitable to the thing in agitation. The Lord was angry with his wicked and rebellious people. To judge whom he sate in his judicatory Throne. And therefore as that great Session and Tribunal is an argument of his wrath, so the fiery appearance of his ministring Angels betokens his dreadful Anger, for that conflagration which was to consume the wicked, was then and there a burning.
2. [Fire] also denotes the Word of the Gospel of Christ published among the Gentiles, Luke 12.49. In treating of this we must have respect to the vertue and efficacy of Fire— as well to its shining and enlightning quality (wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation) as also its kindling quality, for the Word of Christ kindles the Love of God, Holiness, and heavenly desires in the Hearts of men, to which is referred Jer. 20.9. Luke 24.32. And the appearance of the Holy Spirit in the likeness of Fire, Acts 2.3. Matth. 3.11. And lastly its consuming and destroying quality— For the Word of Christ shall consume all its adversaries, Judge, Condemn, and Destroy them, John 12.48. To which may be reduced, Jer. 5.14. and 23.29. To this Divine Fire, there seems to be another strange Fire opposed (as in the Type, Lev. 10.1.) viz. of false Doctrine and humane Traditions, Esa. 50.11. Behold all ye that kindle a Fire, that compass your selves about with sparks; walk in the light of your Fire, and in the sparks that ye have kindled, &c. Junius and Tremellius upon the place say— That Christ in this place convinces the proud Spirit of the Pharisees, and almost the whole Jewish Church of impiety, because in their spiritual darkness they went about to kindle lights for themselves, neglecting the light of Gods Word, and that Gospel illumination which Christ offered them, &c. They esteemed that a profitable Fire and light, which really brought the Fire of divine Wrath and Eternal Damnation upon them.
3. Because of its burning quality Fire is attributed to them who bring perdition, hurt, loss, or utter destruction; hence Fire is said to be before God the just Judge, and avenger of his Enemies, Psal. 50.3. and 97.3. Esa. 26.11. and 29.6. and 30.33. and 66.15, 16, 24. 2 Thes. 1.7, 8. But there is no doubt but in these and other places respect is had to Hell-fire,Clav. Script. p. 404. of which Illyricus says, in the description of Hell and Eternal punishments, the Scripture frequently inculcates that there is an Eternal and unquenchable Fire or Brimstone, whether there be really any material Fire, or that something bitter and direful is metaphorically signifyed is left to inquiry, because in this Life there is nothing more violent, more tormenting or more terrible then a raging and prevailing Fire. —But it is far better to endeavour the avoiding of that hellish Fire, then in a Spirit of Contention to be too curiously inquisitive into its Nature.
Hither must be referred those places where by the term (Fire) we are to understand invading Enemies and desolating Wars, Psal. 78.63. Esa. 42.25. Jer. 48.45. and 50.32. Ezek. 21.32. and 30.8 (in which place the Chaldee for Fire, puts a people strong like fire) Amos 1.4, 7, 10, 12, 14. and 2.2, 5. Some think there may be a Synecdoche, because Wars for the most part are managed by Fire and Flame.
It is also attributed to other things, by means of which terror, hurt, and death are brought upon any, as Judg. 9.15, 20. Esa. 33.11, 12. Obad. ver. 18. James 3.5, 6. Jude ver. 23. See Prov. 26.23. and compare Jer. 51.58. Heb. 2.13. Joel 1.20. together.
4. It agrees to this, that Fire generally denotes any adversities which are the effects of Divine Wrath, as also Calamities and Afflictions, as Psal. 66.12. and 140.10. Esa. 9.18, 19. and 10.16. and 24.6.15. and 43.2. Lam. 1.13. and 4.11. By which signification sometimes respect is had to the purifying quality of Fire, for God tries and cleanses believers by Crosses and Calamities, as Gold is tryed in the Fire, Zach. 13.9. 1 Pet. 4.12. See also Psal. 17.3. and 66.10. 1 Pet. 1.6, 7. To this also are the two following texts referred, Mark 9.49. For every one shall be salted with Fire, and every sacrifice shall be salted with salt — The particle foreign (kai) and is frequently put for as, or, even as, —It is therefore an inversed similitude which is to be resolved in this sence— As every sacrifice in the Old Testament was wont to be salted with salt by the appointment of God, Lev. 2.13. So every man that would avoid sin, (or offences) and Hell-fire, the consequence of it (as appears by the foregoing verses, which have a co-herence with this) must be salted with a certain wholesome Fire, that is, seasoned by Crosses and Afflictions: Or, this Fire will have the same efficacy on him, as salt has on flesh, viz. to preserve him from the putrefaction of security in sin. Elegantly therefore is salting attributed to Fire, and both are joyned to denote the Mystery of the Cross: Because there is an agreement betwixt those two, both causing pain, and both abstracting and consuming that which is corrupt or putrifyed; as also because they were joyned together in sacrifices▪ Scaliger in his notes thinks that this should be read foreign that is, every sacrifice shall be salted, that it may be the same with what follows, foreign, every oblation shall be salted with salt, because Lev. 2.13. There is a Repitition of the same.
The other place is 1 Cor. 3.13, 14, 15. Upon which Chemnitius thus expresses himself— There is a Fire of probation (or tryal) sent by God, either by outward Troubles, or inward Temptations, or by a clearer manifestation of Truth by the Word, that they, should not remain in the darkness of Error and Ignorance, who hold the fundamental Articles of Truth, but that such opinions as are disagreeable to the Foundation shall be purged away, either in Life, or at the hour of Death. Some by the terms Day and Fire, understand Truth shining from the Word of God by the Holy Spirit, and enlightning the mind, Mal. 3.3. But others, the Day, and Fire, of the last Judgment, 2 Thes. ….8. Of which obscure place, we are not concern'd here to treat much. But the Reader may peruse, Tom. 8. locorum. Theolog. Dn. D. Gerhardi, de morte Sect. 254. seqq.
To the Element of Fire belong other,Other Nouns. things which bear Analogy or Relation to it, as well Nouns, as Verbs.
Of Nouns a [Flame] by a metaphor signifies a bright and shining blade, or plate of that form, as Judg. 3.22. 1 Sam. 17.7. (where what we Translate Spearshead, is in the Hebrew spears-flame) So Job 39.3. The flame of the Spear (we Translate it the glittering spear— So also a *foreignFlame is attributed to the Sword which turned every way, with which the Cherubims, (which were the keepers of Paradise) were armed Gen. 3.24. See Esa. 13.8. Cant. 8.6. Love is called the flame of the Lord, that is, such as the Lord by the light of his Spirit kindles so, as that it shall last perpetually— And for its continual energy, because it always tends upwards, and darts its splendor and increases that way, what are the properties of a natural Flame of Fire, agree also to Love, Esa. 47.14. A Flame signifies most heavy punishments inflicted by God.
[Lanthorn, Candle, and Lamp,] (1.) Denote Prosperity, and a happy success of things, Job 29.3. Psal. 18.28. Hence the extinction or putting out of a Candle or Lamp, signifies approaching adversities, Job 21.17. Prov. 13.9. —20.20.
(2.) It more especially denotes the happiness of a Kingdom or Government, 2 Sam. 21.17. Thou shalt go no more out with us to Battel, that thou quench not the Candle (or Lamp) of Israel —the sence is, lest thou be'st slain, and the Kingdom of Israel and its tranqui…lity perish. So the conservation of Davids Kingdom in his Posterity is called a Lamp or Candle, 1 King. 11.36. and 15.4. 2 King 8 19. 2 Chron. 21.7. Psal. 132.17. In which last place there is respect had to Christ, the Heavenly King, and Davids Son according to the Flesh. Some refer to this head, Numb. 21.30. And their Lamp perished from Hesbon to Dibon (so the Hebrew) that is, their Kingdom or Soveraignty.
(3.) This word is elegantly translated to signifie the Word of God, Psal. 119:105. Prov. 6.23. 2 Pet. 1.19. Of which we have treated before in the chapter of an Anthropopathy▪ John the Baptist, that eminent Preacher of the Word of God, and forerunner of Christ is called a burning and shining Candle, John 5.35. For between him (who was a Candle lighted by the Divine Wisdom) and Christ, the true light of the World there is a manifest difference put, John 1.8, 9. To this Notion, that passage which our Saviour inculcates, Luke 12.35. is very agreeable, viz. Let your Loyns be girded about, and your Candles (so the Greek) burning, by which phrase the serious study of Watchfulness and Holiness is commanded, in pursuance to Gods prescriptions.
[Burning Coals] sometimes denote Calamities, and grievous punishments, Psal. 140.10. See Esa. 47.14. Sometimes they signifie Lightning, Psal. 18.8. An only Son is called a Coal, 2 Sam. 14.7. Because as Coals raked up in ashes are (as it were) a seed of Fire, so that one Son would be a means to propagate a posterity and continue a Family, so that it should not be wholly extinguished, Prov. 25.21. and Rom. 12.20. It is said that when we do good to an Enemy we heap Coals of Fire upon his head, that is, it will aggravate that guilt which shall bring severer vengeance upon him because of his causeless and ungrateful malice to such as do him good.
A [Coal] is put for the Plague or any disease, that is, fiery and inflamed like a burning Coals, Deut. 32.24. Hab. 35. For Arrows which grow hot by motion, and pierce like Fire, Psal 76.3. For Lightnings which burn like Coals, Psal. 78.48. And for Love thats very fervent, Cant. 8.6.
A [Fire-brand] (or burning wood taken out of the Fire that it should burn no longer) sometimes denotes contempt, because of the privation of Fire and light) as Esa. 7.4. Let not thy heart be tender (or faint) for the two tails of these smoking Fire-brands; as if he had said they are like Firebrands, which (when extinguisht) smoke but cannot burn. Neither are they barely called Fire-brands, but the tails of Fire-brands, as if he had said, they are like brands that are consum'd even to the very ends or extreams, which have nothing but smoke the remains of Fire, which shall speedily cease. So it is with Tyrants who oppose Christ and his Gospel, who seem like great Fires to us that in a moment would consume all; but to God and Faith, they are as the tails of smoking Fire-brands, who for all their threatning will in a miserable manner at length be destroyed. Yet Jerome in his Comment upon this place gives another Reason why the term tail (which is the extremest member or part of a Beast) is attributed to these two Kings; viz. that in them should be ended the Kingdom of Syria, that is, Damascus, and the Kingdom of Samaria, that is, of the ten Tribes which by another Name were called Ephraim, according to what is related 2 Kings 15.29. —16.7, 8, 9. —17.5. and the following verses.
Sometimes it denotes divine deliverance from evil, as it were from Fire, Zach. 3.2. Is not this a Brand pluckt out of the Fire? He speaks of Joshua the High Priest, who by the Favour and Grace of God was delivered from the Babylonian Captivity, came to Jerusalem, restored the Temple, and exercised the Priesthood. See Amos 4.11. Jude ver. 23. &c. Job 12.5. Esa. 42.3.
[Smoke] The excrement of Fire, and a sign of it is metaphorically put for punishments inflicted by God, and Calamities, Esa. 14.31. There shall come from the North a smoke— the Chald. renders it vengeance, Revenge— some understand this speech of Ʋzziah with his Host, who subdued the Philistines, 2 Chron. 26.6, 7. But Jerome in his Comment upon the place by smoke understands the King of Assyria, who amongst other Nations destroyed the Philistines, and he quotes, Jer. 47.2.
Smoke is used to signifie any Enemy, because it is very swift in invading, very penetrating and searching, and can by none be resisted, and being a certain token of Fire —So the Fire of Gods Wrath once kindled smokes after the same manner. See Psal. 37.20. Esa. 65.5. —34.10. Rev. 14.11. Joel 3.3. Acts 2.19. In which places Smoke is a symbol of Wrath and Divine punishments, &c.
Some Verbs belong to this head as to be hot, which is an effect of Anger, which (as Fire) inflames the heart, Deut. 19.6. Psal. 39.5. and 57.4. The Anger of a Godly man, proceeding from an holy zeal against sin is said to burn, 2 Cor. 11.29. The like is said of lustful and depraved affections, 1 Cor. 7.9. So Virgil says, Est mollis flamma medullas, that is, a soft flame eats my Marrow, and elsewhere et caeco carpitur igni, &c. —The Syriack renders it, to burn with lust.
Thus the Jews are said to inflame themselves with Idolatry, which is spiritual Whoredome, Esa. 57.5. Whereby they are sharply reproved for their vehement pursuit of Idolatry, which was like burning lust, whereby the Whore is inflamed with desires after the Adulterer, whence ver. 3. they are called the Seed of the Adulterer and Whore
To this may be referred what is spoken of Hereticks forbidding the use of Marriage viz. foreign, Having their Consciences seared with an hot Iron, 1. Tim. 4.2. Which imports two things,
(1.) The Hurting and wounding of Conscience, as if he had said they teach and compel others to observe such things, which they themselves very well know to be not only impossible but wicked, and therefore their own Consciences reproach and check them for the falshood of what they deliver and impose, and hence in the same verse, they are said to speak lies in Hypocrisie.
(2.) The Cause of that hurt, viz. the heats or burning of various lusts, for both (as I said) are comprehended in that word, for it is derived of foreign, cauter, that is, an instrument whereby stigmatized persons are burnt: which hurts and pains both flesh and skin; and the manner of it is by fire and burning. Besides the Apostle seems to have respect to spiritual Infamy, which cannot but, in a matter of so great moment wound the Conscience, as wicked men that were stigmatiz'd, carried a brand of Infamy about them. Eph. 6.16. Fiery darts, are attributed to the Devil, by which inward Temptations and outward Persecutions, scandals and sins stirred up by the Devil are intimated.
There is an emphasis in that word of Pauls Translated from Fire, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou *foreign, s…tare ignem instar sopiti, &c.stir up the gift of God which is in thee, &c. The Greeks word properly signifies to stir up Fire, lest it go out, that it may flame. Beza upon the place says, The gift of God is a certain live flame kindled in our hearts which the Flesh and Satan endeavour to suffocate or smother, but on the other side we are so much the more concern'd to cherish it, and stir it up when it is as it were asleep. Where this Divine little flame is not stirred up, Love or Charity waxes cold, Matth. 24.12. And then the Fountain of Love, which is saving Faith, and external Salvation is lost, &c. Thus Paul exhorts not to quench the Spirit, 1 Thes. 5.19. The saving light of the knowledge of God kindled by the Holy Spirit is extinguisht by neglects of the Word of God and devout Prayer; by security, impiety, and ingratitude, hence an exhortation to follow that which was good ver. 15. and to pray without ceasing ver. 17. was premised; and despising prophesyings, that is, the interpretation of the Word of God is immediately prohibited, ver. 20.
The word foreign Zaraph, which properly signifies to melt Mettals in order to purifie them from dross— but is translated by an elegant Metaphor to signifie the purification and tryal of the Godly, which is done by Crosses and Sufferings. Whence the similitude of melted or burnt Mettal is sometimes expresly added, Psal. 66.10. and 105.19. Esa. 1.25. Jer. 9.7. Dan. 11.35. Zach. 13.9. Hence the Furnace where Mettals are melted and purified, is put for Afflictions sent by God, Deut. 4.20. 1 Kings 8.51. Jer. 11.4. In which place the Epithet of Iron is added to denote the tribulation, severity or cruel nature of servitude.
A passage more notable than the rest we read, Esa. 48.10. Behold I have refined thee, but not with Silver; I have chosen thee in the furnace of affliction; Jehovah intimates that he purges his people moderately and gently, not as Silver or Gold are purged, because such are wont to be most exactly and wholly melted in order to their purifying— as if he had said, I do so temper and qualifie corrections, that I suit them rather to your weakness, then proportion them to your Wickedness, I do not deal with you with the utmost severity, for if you should be purged as Silver and Gold from all dross, you should totally perish. See 1 Cor. 10, 13.
In generall, it is put for the inward proof or tryal of the heart which God alone can do, Psal. 26.2. and 17.3. See Prov. 17.3. It is put for outward choice of some from others, which is done by an outward rise, Judg. 7.4. The Word of God is said to be refined or as it were tryed in the Fire, 2 Sam 22.31. Psal. 18.30. Prov. 30.5. Psal. 119.140. that is, most pure, most true, and most certain. Which is emphatically declared, Psal. 12.6. The words of the Lord are pure words, as Silver tryed in a furnace of Earth, purified seven times— Which passage without doubt respects the quick and lively experience of the Saints, in whose hearts the Truth of Gods word is experimentally felt and approved to be of undoubted efficacy, by the Fire of tribulation. Whence some by (Furnace of Earth) understand Godly men, in whom the Words of God are tryed. The Furnace burns in the Fire: The Godly are seasoned by the Fire of Afflictions. By the same metaphor the Office of Christ is described. Mal. 3.2, 3.