Fire is perhaps one of the most powerful images – both in the natural world and in the Scriptures. Does fire represent God? Or does it point to the final judgement? Actually, it does both. The Koine Greek word for “fire,” ΠΥΡ, is a very versatile word.

(Note you can listen to this blog post as a podcast, here.)

It can refer to God himself. In the letter to the Hebrews, chapter 12, the author says that God is a consuming fire, ΠΥΡ. Such a statement is made already in Deuteronomy 4, with ΠΥΡ translating the Hebrew word esh, as happens so frequently in the Greek Old Testament. The old Greek translation of Isaiah 33 says something similar about God. And, indeed, appearing on Mt. Sinai to the people of Israel, God’s presence is like a consuming or burning fire (Exodus 24).

Or God may be distinct from fire, while his presence is within it. By night, God appeared in a pillar of fire, ΠΥΡ, leading the camp of Israelites, as we see in Exodus 13–14 and Numbers 9. Something similar occurs in Exodus 19, as God descends on Mt. Sinai, amidst fire.

And, earlier, the Angel of God appeared to Moses in a bush burning with fire at this same mountain, in Exodus 3.

Fire may reflect or pertain to some aspect of God the Father or his Beloved son. For example, Jesus’ eyes in the book of Revelation are like fire, ΠΥΡ. And when Jesus returns to earth, he will appear in fire, according to the word of the Lord through Paul, Silas and Timothy, in 2 Thessalonians 1.

Or, again, on the day of the Feast of Pentecost, the Holy Spirit descended upon Jesus’ followers as tongues of fire, ΠΥΡ (Acts 2). Indeed, John the Baptizer prophesied that Jesus would immerse people in the Spirit and in fire, as we see in Matthew 3. And in Revelation 4, John tells us that seven lamps of fire in God’s presence are his seven-fold Spirit.

God’s word is, itself, likened to fire. We see this in the old Greek translation of Jeremiah, chapters 20 and 23.

Or angels are like fire, ΠΥΡ, according to Psalm 104, cited in the opening chapter of the letter to the Hebrews.

Objects, too, that are put into motion or otherwise affected by God’s presence may also be accompanied by fire. In fact, the first occurrence ΠΥΡ in the Scriptures comes in a powerful encounter between God and Abram, in the land of Canaan, as God makes a covenant with this man. Divinely orchestrated lamp fire, ΠΥΡ, makes its way through the divided portions of the sacrificial animals, in Genesis 15.

I think you’re starting to get the point. There are many and varied, positive associations between fire and God, his Spirit, his word, his servants and his activity.

Of course, the entire sacrificial system is based on fire. Animals must not only be slaughtered, but also burned, in part or in a whole. The instances where fire for sacrifice is mentioned are numerous.

There is a proving of the faith of God’s people that is like, but greater than, the refining of gold by fire. We see this in chapter one of Simon Peter’s first letter. Related there is the fire of the metal refiner mentioned in Malachi 3, who purifies God’s people.

And love’s flashes are the flashes of the Lord’s fire, ΠΥΡ, according to Song of Songs 8.

Of course, there are many other places where fire is implied but the word ΠΥΡ does not occur (or, in the Hebrew Scriptures, the corresponding word esh). Here the positively portrayed topics would be many. Probably, the first thematically linked mention in the Scriptures would be the flaming sword, protecting Eden’s Garden from re-entry by Adam and Eve, after they have sinned, in Genesis 3. The sword is an agent of God.

Other notable instances would include, for example, Isaiah 6, where the prophet, undone at the sight of God in heaven, confesses his and his people’s sins. A coal is brought directly from the altar to his lips to purify them. But the word ΠΥΡ (or Hebrew esh) is not used. We will have to take leave of such thematic examples, though fascinating, because they will take us too far afield.

Focusing again on our word study, we can note many stories where fire appears. For example, Shadrach, Meshach, and Abednego are thrown into a fiery furnace, on account of their loyalty to the Lord. King Nebuchadnezzar, then sees four persons walking around in the fire, unscathed.

Peter denies Jesus while warming himself by a fire (Luke 22). Later, in the Galilee, Jesus restores him, again beside a fire — though another word is used here. Shipwrecked, Paul and others build a fire, in Acts 28. As Paul throws in a bundle of wood, he is bit by a poisonous snake. However, it has no ill effect on him. We could add more stories here.

God also offers promises of protection in his Word to those who are loyal to him. In Isaiah 43 God promises the people of Israel that if they will pass through waters and through fire, they’ll be neither overwhelmed nor burned.

Fire can also represent great evil. In Isaiah 9, God says that wickedness burns like a fire. James 3 tells us that the human tongue is a fire. And fire can be used for great evil. Notoriously, there were those in ancient times burned their children by fire, ΠΥΡ, in worship of false gods. We see this, for example, in 2 Kings 23.

Let’s talk now about fire, originating directly from God, that he uses for his purposes. First, we can note that God uses miraculous fire on altars to demonstrate his stamp of approval. Here are a few examples. In Leviticus 9, fire from God’s presence wondrously comes and burns up the offering on the altar, the day that the priests, Aaron and his sons, begin ministering in the Tabernacle, offering sacrifices on behalf of their sins and the sins of the people. Likewise, the first day that the newly built temple in Jerusalem is used for worship, fire falling from heaven consumes the sacrificial animals on the altar, in 2 Chronicles 7.

Earlier, at that same site, David had built an altar on the threshing floor of a Jebusite, during an hour of great difficulty in Israel. God showed his approval, by consuming the sacrifices there with heavenly fire. This is in 1 Chronicles 21. In 1 Kings 18, Elijah calls out to God to answer from heaven with fire and it falls upon the altar he has built, consuming the sacrifice, the wood and the altar itself – even the dust and the trench of water surrounding the altar.

There is also a revealing fire. In Corinthians 3, Paul informs his readers the great Day will reveal the true value of the work of every follower of Christ. Some will have much to show for their efforts, because their hearts were filled with faith in God and their deeds done for his glory. Others, though, will be saved, but only as though through fire. (And many of us will be somewhere in between!)

There is also a fire of punishment. People don’t like to talk about this one. But it is important not to ignore. Towards the end of the ten plagues, God sends the worst hailstorm against Egypt that it has ever known, we read in Exodus 9. It must have been horrible, as even fire was mixed in it. Still, God showed mercy, by announcing what he was doing a day in advance and allowing Pharaoh and all Egyptians to bring in people and livestock, should they have faith to believe that the disaster would happen.

Later in Moses’s day, God-sent fire affects even the Israelites. Fire from God consumes two wicked priests, we read in Leviticus 10. Later, two hundred and fifty rebellious Israelite leaders are consumed by fire, through divine intervention, in Numbers 16. Despite the many wonders God performed for Israel and their deliverance from Egypt, that generation complained greatly against God. God’s patience was worn thin. At a location called Taberah, fire from God burned against some of them, as we hear in Numbers 11.

In Elijah’s day, fire from heaven consumes the soldiers sent to capture him, in 2 Kings 1. James and John, sons of Thunder, want to do something similar to a Samaritan village, we read in Luke 9. But Jesus stays their hands. Now is a time for mercy. More examples could be added.

The main instance of fire from heaven as punishment is, of course, the fire that fell on Sodom and Gomorrah and two other cities. The story comes to us from Genesis 19. Every person living in these four cities are destroyed by fire and sulphur falling from heaven — all, that is, except four people. And one of these people nevertheless dies during the escape, on account of disobedience. The devastation was so great that the entire region became uninhabitable thereafter.

If these wicked cities were completely wiped out, why do we even need the story about them in the Bible? Why shouldn’t knowledge of them be erased from history, too? Paul writes this in Romans 15:4 (I’m citing from the NRSV): “For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope.”

We are meant to be instructed and encouraged by the story of Sodom and Gomorrah’s downfall. Let’s thank God, then, that the story is in the Bible.

Lastly, let’s talk about the final judgment, a lasting punishment which will be by fire. Isaiah 66 tells us that a fire that will never be quenched will consume the corpses of those who have rebelled against God.

John the Baptizer prophesies that Jesus will, in time, separate wheat from chaff, in Matthew 3. The chaff, people rebellious against God, Jesus will burn with an unquenchable fire.

Jesus himself repeatedly warns about the fire of Gehenna, the place of final judgement. Trees that do not produce good fruit will be burned in the fire, ΠΥΡ (Matthew 7:19). Weeds will be separated from wheat. The wheat, those following the Devil’s ways, will be burned up by fire (Matthew 13:40, 42). Good fish will be separated from bad fish. The bad fish will be burned in fire (Matthew 13:50).

Those who did not serve Jesus by taking care of the hungry, the thirsty, the strangers, the naked, the sick, the prisoners will “go away into eternal punishment” (Matt 25:46). They will be thrown “into the eternal fire prepared for the devil and his angels” (Matt 25:41).

Those addicted to perverted or covetous or otherwise inappropriate use of their eyes, if unrepentant, will go away to the Gehenna of fire (Matt 18:9). Other sins, involving the extreme misuse of mouth, through speech, or of hands and feet will incur this punishment by fire (Matt 5:22; 18:8-9).

Even those attached to Jesus, if fruitless, can be removed. They will be burned, Jesus says (John 15:6). Jesus says these things in order to motivate everyone, including his followers, to stay close to him, whatever the cost. In Him alone is life. And it is a good life!

But this idea of eternal judgement by fire is not unique to John the Baptizer and Jesus, the Messiah. Paul speaks of God’s coming wrath and the everlasting destruction for those who do not know God, as Jesus is revealed in fire (2 Thessalonians 1). (More commonly, Paul speaks of the coming wrath, without reference to fire.) The author of the letter to the Hebrews prophesies a fury of fire that will consume God’s adversaries (Hebrews 10). Similarly, James says that the precious metals of rich oppressors will, in rusted form, eat their flesh like fire at the judgement (James 5).

The book of the Revelation of Jesus the Messiah, of course, gives a fuller picture of the final judgement. A “lake” of not water, but fire, ΠΥΡ, will be the final resting place of Satan and his angels and all the wicked, who have not accepted the free redemption from the lamb who was slain (Revelation 19; 20; 21).

At the end of the last blog post, we looked at what Simon Peter says about the flood and the final fire of judgement. Again, here is 2 Peter 3:5–7, in the NRSV:

“5 …by the word of God heavens existed long ago and an earth was formed out of water and by means of water, 6 through which the world of that time was deluged with water and perished. 7 But by the same word the present heavens and earth have been reserved for fire, being kept until the day of judgment and destruction of the godless.”

The speech of God is, itself, presently preserving the heavens and earth – preserving them for ΠΥΡ. For people with no regard for the God of Abraham, Isaac and Jacob, the day of judgment will mean just one thing: fire.

For those who know and love this God, there will be joy and eternal life, in the Messiah – with the greatest intimacy that humans have ever known or longed for. All of those desires will meet their great fulfillment in Jesus the Messiah, for those who know Him and are called by his name.

Simon goes on to repeat this idea of judgement by fire two more times, the word we are studying does not appear there, though (2 Peter 3:10, 12; KJV). All of the elements of the earth will be melted with fervent heat. There will, then, be a reboot of the grandest scale, as the heavens and the earth are renewed.

So, Simon urges those who call Jesus “Lord” to live godly lives. And he calls us to consider the Lord’s slowness to bring this judgement a clear and resilient patience, demonstrating a marvelous mercy.

Judah (also called Jude), a brother of Jesus, also speaks about the fiery judgement at this world’s end. Judah says this (Jude 7):

“Likewise, Sodom and Gomorrah and the surrounding cities, which, in the same manner as they, indulged in sexual immorality and [went away after strange flesh], serve as an example by undergoing a punishment of eternal fire.”

The citation is from the NRSV, with one change – I have translated one phrase more literally, as “went away after strange flesh.” Friends, the message from Judah is that those dwelling in Sodom and Gomorrah engaged in sexual immorality, including, especially same-sex sexuality. You need to know that. (Homosexuality is what Judah’s peculiar phrasing refers to. I have written about this in blog post from March 2023. I’m also writing a book, where this text from Jude will be discussed in one of the chapters. The book is called Jesus and Sodom: Same-sex Sexuality through the Messiah’s Merciful Eyes.)

Judah draws on the precedent of Sodom and Gomorrah, which suffered complete destruction by fire, as a warning. They serve as an example, he says, of what a punishment of eternal fire may be like. And he encourages his readers to save some people, by snatching them out of the fire, if they are able to (Jude 23). We do this, metaphorically, by kindly yet clearly telling people the truth about where the two paths lead – the path of life (Jesus is the way, he is life) and the path of death (living godless lives, without Jesus, without his ways).

The idea is Sodom’s demise being a precedent or foreshadowing of the final fiery punishment is not new. Isaiah, speaking of a day when the “heavens shall be rolled up like a scroll” (Isaiah 34:4; JPS), prophesies about “the Lord’s day of retribution” (34:8). Isaiah describes the Lord judging the nations. The glorious land of the proud is reduced to rubble, the soil is turned into sulphur, with burning pitch. The picture recalls the paradigm of Sodom and Gomorrah’s demise. (Neither the Hebrew word esh, nor the Greek word ΠΥΡ is used in this context.)

Jesus, the Lord, says something similar. In Luke 17:29–30, we read (and this time I’ll cite the King James Version):

“29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed.”

The original Greek text reads like this – I’m drawing on the Tyndale House Greek New Testament version:

29 ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ’ οὐρανοῦ καὶ ἀπώλεσεν πάντας· 30 κατὰ ταῦτα ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται.

Jesus likens the suddenness and totality of the destruction by fire, ΠΥΡ, and brimstone, ΘΕΙΟΝ, to the ferocious day when the Son of man will be revealed in his glory. So, Jesus encourages his hearers to repent from sin, turn to God and receive the free gift of God’s mercy, through the good news of forgiveness of sins, through his agency.

Please note, this same connection of fire, ΠΥΡ, and brimstone, ΘΕΙΟΝ, is found in the last book of the Bible. Through the Lord Jesus, God discloses to John the revelator that the final punishment for the godless is burning in the lake of fire and brimstone (Revelation 19:20; 20:10; 21:8).

Friends, let’s please bear in mind that same-sex sexuality was a notable sin among Sodom and Gomorrah’s vices. This should offer a strong warning, out of love, to those who would raise the LGBTQ flag – or who would bow, morally, to the weight of its force.

I will leave off with a song, a dirge, commemorating the destruction of Sodom and Gomorrah. May it serve as a precious warning to us, causing us to appreciate this present age of mercy, a time of God’s great patience. The Lord’s flame of love – from where the flashes of human love come – is still graciously, passionately calling us. His fiery love for us calls us all to turn from dead paths and to attach ourselves to his Messiah to find limitless forgiveness, restoration, life, hope of eternal life – and intimacy beyond our dreams with the One who truly loves us.

The lyrics are taken directly from Genesis 19:24. (I am using the Rahlfs and Hanhart edition of the Septuagint.)

First, I’ll give you the English text (this is the NRSV):

“Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven…”

Here is the ancient Greek translation of the Hebrew. You can listen to it as a song.

καὶ κύριος ἔβρεξεν ἐπὶ Σοδομα καὶ Γομορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ