In the discussion so far, an attempt has been made to demonstrate the way in which God used physical elements to embody or represent spiritual realities. Each of these representational devices are made significant by the command of God within a specific context and have an impact on the relationship between God and mankind. God has been selective in the manner in which certain things have been employed and His authority and power are implied in each instance. While one may argue against the commands of God, the scriptures reveal that God has imposed certain conditions on mankind at various times and most of these have been ignored or interpreted in ways other than those intended by God. Two fundamental elements can be seen from the opening verses of Genesis to the closing chapter of Revelation and when studied in depth allow us to see another thread that weaves the scriptural tapestry together as a comprehensive whole.
The scriptures present two elements that denote purification, cleansing, and judgment. These are water and fire. Water has been utilized by God in the scriptures as an agent of cleansing, as in the case of the flood, and purification, as in the sanctification of the priests and Levites under the Law. In the New Testament God incorporates this element in a similar fashion. The second element, fire, also serves as an agent of purification, such as in the offering of the sacrifices, but in this figure there is an image of finality. During the days of Noah, God destroyed the evil of the world by means of a flood, preserving the physical existence of the Earth (Genesis 9.9-17). The Scriptures warn that the final destruction will be by fire at the end of time (2 Peter 3.7-10) which will destroy all things.
In this chapter we will discuss these two elements, their usage in the scriptures and their implications for the faithful of all ages. A discussion of fire and water provides a contrast between the Bible and world myths which speak of cycles of destruction and regeneration incorporating them in a variety of scenarios. The Biblical perspective differs from myth as the scriptures demonstrate that it is God who employs these elements at specific times for a particular reason. Examining these we will find that the Bible does not reveal a cyclical regeneration and destruction of the world. The utilization of water and fire by God are part of carefully orchestrated events that are part of a much greater whole.
This chapter could have been divided into two parts, one discussing water, and the other focusing on an examination of fire, due to the complexity of the subjects. There are complementary aspects of each of these and so the decision was made to keep them together. The discussion of water is perhaps the harder of the two which will become apparent shortly. In summary, it can be stated that water is an integral part of salvation and will be tied to other representations, ultimately leading to the sacrifice of Christ and the necessity of blood and water in obeying the Gospel. Fire, on the other hand, will be an easier element to discuss as we look at the images of power, purging and destruction that characterize cleansing and judgment. The discussion of these two elements will assist in the transition from a study of representation to an examination of the Bible's unique doctrine.
Water is present in the earliest verses of Genesis and literally flows throughout the narrative trickling and seeping into every corner of scripture, right down to the final chapters of Revelation. The discussion of representations has emphasized common threads that unite the scriptures and give them depth. As we look at the figure of water there perhaps is none as pervasive as this making a study of water as a figure difficult to condense into a short chapter, or, in this case, part of a chapter. The wisdom and engineering of God has been highlighted repeatedly and water is a subject that cuts across all facets of scripture. We will examine various accounts that relate events and then we will look at aspects of water's use as a figure signifying greater things. The next paragraph summarizes the major aspects of the discussion before we examine selected events.
In the murky darkness of the beginning the deep covers a formless world at a time before light is created but it does not appear alone. God's spirit hovers over the waters at the Lord's command signaling the beginning of creation (Gen 1.2). This simple image, often overlooked, heralds the combination of several things; creation, God's presence through His spirit and the emergence of new life. Water, although passive in this passage, embodies all of these things. In the following discussion we will examine how water appears as a cleansing agent, the medium of sanctification and the means by which God unites us with His spirit. It is no accident or literary image in Genesis that notes the presence of the Spirit of God and water. This is a vital image that has significance regarding the word of the Lord and salvation. In order to understand this we have to take note of a subtlety that is implied but very easily overlooked until we have spent many years studying the word of God.
Up to this point in the study, each of the representational elements examined have been discussed in reference to an object, process, individual, or some other measurable characteristic. This has been done to assist in understanding the concepts presented and avoid vague or mystical language that would be misleading. Examining the figure of water in the scriptures involves an aspect that is observable when we stop and think about the nature of the liquid itself. That aspect is presence. Water is the most abundant element in the physical realm, covering approximately seventy percent of the Earth's surface. It is essential for life and without it, existence comes to an end. Our bodies are largely made up of water and it permeates every tissue. Blood is mostly water and everyone understands the significance of maintaining fluid intake to sustain proper circulation. The chapters discussing the role of blood demonstrated it's significance, uses in sanctification, shedding blood of the sacrifices and the blood of Christ, signifying the giving of His life on the cross. Water has a presence throughout the scriptures though not always brought to the forefront and singled out as significant.
The presence of water, and various representations, allows us to trace it's path through the Bible in a fashion similar to that of blood. We will touch on the figure of water as a cleansing agent, a medium of sanctification and the pairing of water with blood and the vital role it plays in salvation. The discussion must touch on doctrinal aspects of the scriptures as it is impossible to ignore them. This is the reason why it was noted that this discussion serves as a bridge to the section on the doctrine of the Bible. Later chapters will continue the discussion and demonstrate water's significance in faithful obedience to God. The latter point is one which stirs up controversy in religious discussions so care will be taken to validate this with statements the Bible makes to that effect. We will also discuss how water is linked with the word of God and the Holy Spirit. Eventually we will find ourselves at the beginning, spiritually speaking, with the word of God, His Spirit and water and the creation of a new life.
The world was immersed in water in the beginning (Gen 1.2) covering the planet which was "without form, and void ". On the second day of creation God separated the waters creating a "firmament " or space between them (Gen 1.6-7) and called it the "heaven " (Gen 1.8). On the third day of creation God brought forth dry land, called it Earth and covered it with plant life (Gen 1.9-12). God ordered the structural arrangement of the world by His power, setting limits and boundaries for the elements. Seas were gathered together allowing dry land to appear which was prepared for the creation of mankind. Mechanisms for the reproduction of plant life were put in motion and water provided to sustain them through a mist that watered the "whole face of the ground " (Gen 2.6). Water, throughout the details of creation, plays a prominent role in God's order of the world and the preservation of life. This order continued until some time later when God changed the physical aspects of the Earth in the days of Noah. A change, brought about by water, in answer to sin and evil that corrupted the world.
As the population of mankind grew, violence and evil increased due to human imagination (Genesis 6.5), God decided to destroy the world by means of a flood (Genesis 6.17). Only eight souls, Noah and his family, were preserved from this destruction, due to Noah's faithfulness and the grace of God (Genesis 6.8, Genesis 7.1,7, 1 Peter 3.20). The waters of the flood were the means by which God demonstrated His authority over the world. At His command the waters covered the earth until all that had the breath of life in their nostrils died (Genesis 7.21-22) except for Noah, his family and the animals aboard the ark with them (Genesis 7.23). The evil of the world was literally washed away by a complete inundation of the entire globe (Genesis 7.19-20).
Noah and His family were preserved by means of the ark but the scriptures reveal that the flood was the element which saved the family (1 Peter 3.20-21). The flood created a boundary between the faithful and the evil of the world. Within the ark was salvation. Outside was destruction of the ungodly, condemned by God. It was by Noah's faithful actions that the world was condemned (Hebrews 11.7). The rest of the world did not care to attend to the things God directed them to observe and for that they suffered the consequences. God's judgment, rendered by His right as creator, demonstrated His power over the world and once put in motion could not be undone by any earthly power.
The judgment rendered by God demonstrates the Lord's patience. Peter states that the "longsuffering of God waited " in the days of Noah while the ark was being prepared (1 Peter 3.20). Two things are evident in this statement. First, God gave Noah sufficient time to build the ark. Secondly, while the construction of the ark progressed, the people of the world had time to repent of their evil and turn to God. Such repentance did not occur and so the flood was brought upon the world. Following the flood, the waters abated to reveal a world purged of evil.
The global nature of the flood demonstrates the extent to which the world was cleansed. The tallest peaks of the mountains were covered completely washing away all living things (Genesis 7.22). As the waters were dried and flowed along the course determined by God, a new world emerged, clean and undefiled. God totally washed the earth clean of the evil that had been done. No trace of it was left to mar the surface. The finality of the destruction was such that nothing was left of what had been. In addition to this, the order of the world was changed as well. Rain became a reality (Genesis 9.13-16) instead of the mist that watered the ground (Genesis 2.5-6). God created the rainbow and set it in the clouds, as a sign of the covenant made between Himself and the earth that destruction by water would not happen again (Genesis 9.11-17).
Human and animal life outside the ark ceased to exist, and yet, new life in the form of trees and other vegetation returned. This regeneration of the world by God was such a contrast to the world that had been destroyed that Peter refers to it as the "old world " that was destroyed (2 Peter 3.5-7). All things had indeed been made new. The family of Noah stepped out into a world they did not know to begin a new life and a renewed relationship with God (Genesis 8.15-22).
God did not destroy the world simply because he was angry. Mankind became corrupt in such a way that nothing would reverse the trend. Transgression, a synonym for sin, means to go beyond. Humans cast aside all of God's limitations and no longer respected the boundaries the Lord put in place doing anything that pleased them. Today we would call this chaos, or anarchy, and could easily see that nothing wholesome can come from such an environment. The order and balance of the world decreed by God had been thrown off. The flood restored order and water was the agent by which this was reestablished cleansing the Earth of evil and preparing it for a new era.
Prior to the flood, God recognized that man's imagination was only evil continually (Genesis 6.5). After the deluge, God affirms that the essential nature of man had not changed and mankind was prone to follow things devised by human reasoning (Genesis 8.21). The patience and love of God for man is evident in the fact that the race was preserved through Noah and in the covenant God established to never destroy the world by a flood again. The judgment of God would serve as a figure for a later time as we shall see.
Water is a vital figure in the Law of Moses and is of particular significance in the procedures for consecrating people and objects for service in the Tabernacle. God gave Moses specific directions for consecrating priests to fulfill their holy office. Moses was instructed to wash Aaron and his sons prior to wearing the priestly garments (Exodus 29.4-5). A laver, or large basin, was constructed for the purpose of washing the priests prior to performing their tasks or assuming their office (Exodus 30.18-19). God commanded that they were to wash before entering the tabernacle so they would not die (Exodus 30.20). These instructions were carried out by Moses exactly as God commanded as they assumed their office and duties (Exodus 40.7,12,30, Leviticus 8.6, 16.4). In addition to the priests, the Levites, who ministered in the Tabernacle, were to wash in a similar manner (Numbers 8.7). Other examples of the use of water as a means of cleansing, or purification, can be found in the Law (Numbers 19.13,20, Leviticus 1.9,13, 8.21). The sacrifices were also washed with water at various points during the offerings to cleanse them as well (Leviticus 1.9, 11)
There is no special significance in the water itself. The act of washing was important because it was God's command. As was noted in the discussion of the deaths of Nadab and Abihu, altering this command would result in death for those who failed to keep these instructions. God instituted this by His word and therefore used water as a representation of purification to prepare the priests and Levites who would serve before His presence in the Tabernacle. God's command seems trivial, or even foolish by human wisdom, but the difference lies in the fact that these actions were directed to be carried out by God Himself and no alteration of these commands would be tolerated. The command of God constituted a spiritual boundary for acceptability for the priests and Levites in His service. In these procedures the spiritual and physical were being joined through the common medium of water. The significance of this will become more apparent when we tie them together.
So far, water has been present at the onset of creation, is essential to life, is more abundant in the environment than any other element on Earth, is used as an agent of cleansing by destroying evil in the world and prepared priests for service to God. These points are important and need to be remembered as they will be central to the discussion shortly. Before we can do that we need to look at one more use of water by God; that of healing. One of the most familiar Bible stories involving the power of God and healing in which water is used as the medium, is the story of Naaman the Syrian captain.
Naaman was a great man and the Bible describes him as honorable. God permitted the Syrians under Naaman's leadership, to prevail over Israel and take captives. Naaman, however, developed leprosy, an affliction for which there was no cure. One of the prisoners, a little maid (2 Kings 5.2), served Naaman's wife and told her mistress about Elisha, a man of God, who would be able to heal her master's disease. Naaman relayed this information to the king of Syria who desired to help and wrote a letter to the king of Israel. Naaman left for Israel with the letter and "six thousand pieces of gold, and ten changes of raiment " to be presented as a gift with the request to "recover him of his leprosy " (2 Kings 5.6). The king of Israel was very distraught and tore his clothes stating, "Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? " (2 Kings 5.7). The king of Israel interpreted this as an attempt to start a "quarrel " with Israel (2 Kings 5.7) knowing he lacked the ability to meet the request. When Elisha heard what the king had done he sent a message to him stating, "let him come now to me, and he shall know that there is a prophet in Israel. " (2 Kings 5.8).
"So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. ... And Elisha sent a messenger unto him, saying, Go and wash in the Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. " (2 Kings 5.9-10). Hearing this Naaman became angry as his expectations of what would occur did not happen.
Naaman stated, "Behold, I thought, he will surely come out to me, and stand and call on the name of the Lord his God, and wave his hand over the place, and cure the leper... " (2 Kings 5.11). Naaman's thinking was not unlike our own when we encounter God's instructions. We may find ourselves disappointed by the simplicity of what we are told and reject information intended for our own good. The Syrian captain was no different. He argued that the rivers of Damascus were far better than the Jordan in his eyes and he turned away in a rage (2 Kings 5.12). Naaman's servants however showed more sense in their counsel. They asked, "....had the prophet told you to do some great thing, would you not have done it? " (2 Kings 5.13 NASB). We can ask ourselves the same question when considering what we read in the scriptures. In Naaman's way of thinking, the rivers of his homeland were better and just as suitable for the purpose of cleansing him. What Naaman did not understand is that this command was sanctioned by the Lord through the prophet and implied conditions for his restoration.
Elisha was a man of God, and as such, God worked through the prophet as He saw fit. God's mercy was extended to Naaman, a foreigner, by offering to cleanse him of the leprosy. Not until Naaman was willing to meet these conditions was he healed. God, through Elisha, would heal the man, but only when he had dipped in the Jordan seven times. Naaman made the mistake of making his own determination of what had to be done. Only when he obeyed the instructions given did he receive the benefit of the command.
This event shows that God chose the medium of water to effect Naaman's recovery. The condition was to dip seven times and the limitation was that it had to be done in the Jordan river. There were no special properties in the Jordan that were absent in the rivers of Damascus. God's command, specifying the exact conditions, made the difference. A boundary was set in place that only the Jordan river met the requirements for receiving the blessing of healing. Naaman eventually paid attention to the wisdom of his advisors, forsook his own ideas of how this would be done, and was healed of his disease (2 Kings 5.14). Had Naaman dipped himself in the Jordan any less, or more, than seven times, God's command would have been altered and he would not have been healed. This is important and we will return to that as the spiritual significance of God's commands, and specifically their relationship to water, are discussed. It should also be noted that this blessing was extended to a man who was not in a covenant relationship with God as Israel was, but received the benefit of God's power when he obeyed the Lord's instructions precisely as given.
As the period of time governed by the Law waned, God's final act to accomplish His plan began to unfold. God announced through the prophet Malachi that He would send the prophet Elijah to prepare the way for the Messiah. Malachi states, "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD... " (Malachi 4.5). Christ stated that this prophecy was fulfilled in John the baptizer (Matt 11.14). John was a prophet sent by God to call the people to repent. Four hundred years had passed during which there were no prophets or messages from God to the Jews and his preaching marked a significant change from what they had known up to that point. John was sent to baptize the people in water (John 1.33) which had not been part of the Law. The purpose of this was to prepare the hearts of the people for the coming of Christ, the Messiah. John's baptism was commanded by God and signified repentance on the part of those who responded to his preaching (Matthew 3.11). The people had been taught traditions and doctrines that had risen since the Babylonian exile which were not authorized by God and for which Christ denounced the religious leadership (Matthew 15.9).
John's baptism representing repentance, or the turning of the peoples' hearts to God, is consistent with what we have seen in previous images of water. Their change of heart and baptism, as a demonstration of this decision, represented the restoration of their relationship with God. This also signaled the beginning of something new as well. John, the forerunner who prepared the way for Christ, provided the means for those familiar with the prophecies, to recognize that the coming of the Messiah was imminent. The adjusting of attitudes and calling God to their minds would make them more receptive to the Messiah as well. The Law of Moses was still in effect at this time, but, while being different from the commands contained in the statutes given through Moses, the baptism and teaching of John did not violate God's commands, statutes and regulations issued at Sinai.
John's baptism, occurring under the period governed by the Law, was partial, as are other elements found in the Law. The baptism of John was not for the forgiveness of sins. This would not be available until after Christ's sacrifice was completed. John stated that his work was the command of God (John 1.33) making it a necessity. Christ, Himself, came to John to be baptized and when the prophet objected, Christ stated, "Suffer it to be so now: for thus it becometh us to fulfil all righteousness. " (Matthew 3.15). Christ submitted to the will of God providing an example that He too respected and obeyed God's commands.
Water, as utilized in John's baptizing, represented change. The mind of the population was encouraged to change in preparation for the long awaited fulfillment of the prophecies they had lived with for hundreds of years. God's conditions for acceptance were about to be transformed as well and the Law would pass as the eternal kingdom of prophecy would become reality. Water, as in the beginning, is present at the onset of new creation. In the beginning the Spirit of the Lord "moved upon the face of the waters " (Gen 1.2) and in the first century, the Spirit of the Lord was with John whose work marked the end of an era, and the beginning a new age.
A study of water in the Old Testament would be very lengthy so the events cited above have been used based on familiarity and brevity. Images of water appear in the writings of the prophets, Psalms and historical accounts in various books. Those discussed here hopefully will serve to illustrate the points being made. Summarizing these once more, we find that water was present at the outset of creation, used as a cleansing agent that destroyed the evil of the world in the time of Noah and was employed as one of the elements to consecrate the priests and Levites for service to God and healing. Each of these figures combine physical and spiritual properties and are all linked to the power of God to create, cleanse, purge, purify and restore. As we move into the books of the New Testament, water once more figures prominently as both a physical medium and spiritual agent again representing God's commands, conditions and blessings.
The task at hand is to show how representations from the Old Testament combine with what we read in the New Testament demonstrating God's foreshadowing of things to come. Carefully examining the usage of water in the New Testament we can establish that the same things are accomplished through this medium there as well. As the study progresses we will see that water is involved in cleansing, creation of new life, sanctification and restoration. One of the characteristics of the Old Testament and the figures found there, is that they are partial in nature. The discussion of doctrine will explain this in more detail. We will see that the spiritual attributes of water and it's uses, or figures, in the Old Testament match the appearance, significance and spiritual application of water in the New Testament.
Each of the examples of water in the Old Testament that have been discussed show a limited application in each instance. The flood was a cleansing agent by destroying evil in the world. The waters of the Jordan river were healing to Naaman when he dipped seven times, and water sanctified the priests for their office. Note that in the flood there was no healing that was accomplished. A relationship with God was not restored since Noah and his family already served the Lord. The flood created a permanent separation between the evil that was wiped out and the family who feared and honored God. Only in respect to the consecration of the priests can we see multiple purposes inferred. The priests already had a relationship with God because of who they were and their duties assigned by the Lord. For the priests and Levites, the action of water was for cleansing and sanctification. Naaman was healed of his leprosy when he did what Elisha instructed but he was not sanctified or cleansed from sin. Naaman did desire to take back "two mules burden of earth " (2 Kings 5.17) and pledged to offer only burnt offerings and sacrifices to God so it is possible to conclude that a relationship with the Lord was created in a limited sense though unlike that of the Hebrews.
Representations using water in the Old Testament are limited to specific actions and within the context of each event do not appear to imply a connection to anything else. The New Testament narrows the focus on water concentrating the aspects of new life, cleansing, sanctification, healing and restoration of a relationship with the Lord in a single figure. The image of water in the New Testament also provides a link to the beginning as we will see that the presence of God through His spirit is established by means of water. The presence and numerous events involving water in the Old Testament point to it's significance, so it is no accident that water has a prominent place in the New Testament. Water, like other figures in the Old Testament, reveals the purely spiritual intention of God as it is fully explained in the New Testament. The difference between the figures we see in the Old Testament and water's role in the New Testament is that multiple functions are performed by water which is consistent with other figures sometimes referred to as types.
In chapter eleven the nature of shadows, or types as they are referred to, was discussed and a brief review of their function will help to explain the usage of water in the New Testament. A type represents the spiritual characteristics of that which was to come. In the New Testament we have the full revelation of these as they are paired with spiritual realities. The meaning of these is called an antitype and can best be explained using the idea of a typewriter. The letters on each of the keys leaves an identical mark on paper when it impacts. A similar concept is expressed by the writer of Hebrews who describes Christ as "the express image " of God (Hebrews 1.3). We can think of coins as a mirror of the master image from which they are made. Types, and their corresponding antitypes provide us with the means of understanding how God infused the scriptures with depth and meaning. The most familiar example of a type and it's corresponding antitype is that of the sacrificial lamb and Christ. The sacrificial lamb was offered for sins and trespasses against God so the Lord could forgive those who sinned. Christ is the lamb of God, given for the sins of the world so that through belief and obedience we can be saved. This example demonstrates the direct correlation between the type (lamb) and it's antitype (Christ, the lamb of God).
The functions of water in the Old Testament were limited as was noted earlier. In the New Testament separating the functions of cleansing, sanctification, new life, healing and restoration of a relationship with God in different events is not possible. These attributes are combined into a single figure that mirrors the will of God and how he has used an element that was present at the beginning to contain all of these. We will see how that which was present at the beginning will continue to be a factor until the end. The discussion of water and the function it performs is not an easy one to capture in a short chapter such as this but the main points hopefully will convey the depth of engineering that God is capable of. The uses of water in the New Testament are complementary in nature and inseparable from one another. Much depends on our understanding of water and it's significance.
Instances of cleansing in the Old Testament were done by God to destroy sin. The flood during Noah's time eliminated corruption that filled the Earth. The idea is that sin needs to be wiped away completely and water became the first medium to demonstrate this. From the time of the flood until the Law is given at Sinai, water remains in the background and is obscured from having any other meaning than that contained in the story of Noah. As with other representative elements, water gradually emerges from the shadows until the scriptures reveal what God has been leading up to for a very long time. We understand that salvation and cleansing from sin is a function of the sacrifice of Christ and we realize the sacrifices were shadows of God's offering of His son for the sins of the world. When we think of these things we bring the image of blood to mind. The Law begins to add another dimension to this idea with the incorporation of water into the procedures given to Moses.
A transitional image emerges in the instructions given for the Levitical priests to wash the sacrifices in water, cleansing them as part of the offering.
The Trail Of Blood (chapter 17) discussed the role of blood in the Bible related to forgiveness of sins, demonstrating that blood was the medium by which salvation was accomplished. Washing the sacrifices in water as part of the process of rendering an offering to God brings water and blood into close proximity with each other. This pairing of water and blood in these instances draws attention to blood as the primary figure but water is nearby although it remains unclear at this point as to why it is present. The idea of blood sacrifices to atone for sin begins early in the scriptures (Gen 4.1-13, Heb 11.4) and is evident in the lives of the patriarchs such as Abraham who sacrificed to God making a blood offering as well (Gen 8.20, Gen 22.1-14, Gen 31.54, Gen 46.1).
The early examples of sacrifice are void of any mention of water. The converse of this is true in regard to the flood. Water destroyed the world by washing away the corruption humans introduced and although death would be the loss of life, blood is not a factor in this. The flood was brought about by God as a judgment against sin and occurs in the absence of blood. Noah makes a sacrifice to God after which the Lord pronounces sanctions against shedding blood and declares it's sanctity (Gen 8.20-9.6). The Law identifies blood as the focus in offerings made for sin and is specifically named as the agent of atonement (Lev 16.14-16). As that idea emerges, the pairing of water with the blood begins to take place with the offering of the sacrifices as can be seen in a number of places in the Law (Lev 1.9,13, Lev 8.21, Lev 9.14). The pairing of water and blood foreshadows the sacrifice of Christ for the sins of the world.
The references concerning water and blood above, which are only a sampling of what can be found in the Law, convey the idea that blood is the focal point. The animal being offered is divided, each part washed in water, and the blood, depending on the nature of the sacrifice, is either poured out around the altar, sprinkled on people or objects or directly applied to the body as can be seen in the consecration of the priests (Lev 16). This is an important point and will provide a bridge for understanding the transition in the New Testament that occurs.
Sacrificial animals had no will of their own and did not volunteer to be offered. Their selection was done by others based on their birth order and whether they were blemished or not. The animals, although a necessary part of the sacrifice, can be understood as containers for the blood that is being shed. The body of the animal would then be destroyed, usually by fire until it was gone. The sacrifices foreshadowed Christ, who, like them, was offered as an atonement with God. The difference is that Christ chose to do the will of God, voluntarily offering himself for the sake of mankind. A comparison can be made between the sacrificial animals and Christ that fits this discussion very well.
The writer of Hebrews brings the aspects of the body (container) and blood (agent of atonement) together in the description of Christ and the nature of the sacrifices. The writer emphasizes the need for a better sacrifice than that of the animals offered under the law. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. " (Heb 10.1-2). The writer states the reason for this shortcoming as we read, "But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. " (Heb 10.3-4). The remedy for this situation is then stated. "Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me... " (Heb 10.6). Christ's purpose was to die, offering Himself as God's sacrifice for sin. This sacrifice would not have to be repeated as the animal sacrifices had been.
It is possible to bridge the figurative gap between the sacrifices and the sacrifice of Christ which will integrate all these elements. The animals were to be physically perfect. They were the container for blood which represented life. In the process of offering them they were washed with water as part of the process. Christ came into the world, inhabiting a body created directly by God through the power of the Holy Spirit (Matt 1.18, Lk 3.26-35). Christ did not sin and was therefore unblemished spiritually as the sacrificial animals were unblemished physically. His blood was shed in His death on the cross. The shedding of blood as an expression describes the process of Christ's offering Himself but in a literal sense it represents the vital body fluid that came from the wounds inflicted by means of the scourging, nails and the spear that later pierces His side to confirm He had died. The final element, water, is found in a subtle detail recorded in the Gospels.
The spear piercing Christ's side confirmed for the Roman soldiers that Jesus was dead. John writes, "But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. " (John 19.34). Medical studies over the years have offered that this indicates the effects of crucifixion on the body ruling out theories that Christ was only unconscious at the time of his burial. The presence of water and blood, a medical phenomenon, has a more important meaning that completes the figures that we have discussed up to this point. The shedding of Christ's blood (His sacrifice) provided the means of salvation. The blood flowing from His wounds represented the ultimate price that can be paid relative to mortal existence and it is this blood that is the agent of salvation, just as the sacrificial animals blood was the agent of atonement under the Law. Note the change in this account. Water was used to wash the bodies of the sacrificial animals as they were offered and the washing occurred after they were dead. At the crucifixion, water appears but is no longer separated from the blood flowing from Christ's side. The two are joined together and are inseparable. The water, like that used to wash the sacrificial animals, appears after Christ's death. The timing of this in the scriptural account is by design and critical to understanding how Christ's sacrifice can touch those in the past and future.
The images and shadows of things to come point to Christ in the Old Testament. Christ's death absorbs those images becoming a figure in itself that will be carried forward. In the mind of God, the observance of sacrifices represented faithfulness to the Lord and trust in salvation at some distant time in the future. God waited until the time was right (Gal 4.4) to send Christ into the world to offer the final sacrifice that would erase the memory of sin. The writer of Hebrews brings this out very clearly stating, "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. " (Heb 9.15). Christ's death completed the salvation of the righteous who had lived before that time. His death also represents the union of the New Law with the Old in the sense that the transition has been completed guiding one toward the Messiah. Paul brings this out best in his letter to the Galatians when he states, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. " (Gal 3.24-26). The power of this statement cannot be overemphasized. The Old Testament Law would have no meaning without Christ and the New Testament would have no foundation without the Old. The absolute value and necessity of understanding the Old Testament scriptures is a reality that students of the Bible need to embrace.
The death of Christ completing the salvation of the righteous under the Law shows how water was a figure that combined with the other elements (body, blood, death) but does not tell us how Christ's death extends forward or how water fits into this. In order to understand this we need to remember that it is the shedding of Christ's blood that saves. His blood was shed in his death and in death water appeared with the blood.
Paul tells us that we are saved by the blood of Christ that was shed. He reminded the Ephesians that they were "made nigh " by the same blood (Eph 2.13). Peter states that we are redeemed by the "precious blood of Christ " comparing Him to a lamb without spot or blemish (1 Pet 1.19). Christ's blood is found in his death and as we move forward into the scriptures we find how water is paired with the death of Christ in which we find his blood. The blood that saves.
Christ instructed the apostles, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you... " (Matthew 28.19-20). On the day of Pentecost we find that remission of sins in the name of Christ is preached for the first time. Convicted by Peter of their guilt in the death of Christ, some ask what they should do. Peter replies, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins... " (Acts 2.38). Following the chain of events we see that Christ commanded baptism. Peter states that baptism is for the remission of sins. We still need to connect this to the death of Christ and Paul supplies us with this in his letter to the Romans. Paul writes, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. " (Romans 6.3-4).
If we take all of the above information into account we can come to an understanding of how God used water as a figure to extend salvation from the time of Christ to the end of the world. The blood of Christ is that which saves. His blood was shed in his death. Water was mingled with the blood that flowed from his side in His death. Christ commanded the apostles to baptize (immerse in water) those who believed and on the day of Pentecost we find that baptism is for the remission of sins. In baptism we figuratively join Christ in death and are figuratively raised as He was on the third day. The last point is also brought out by Paul in Romans when he writes, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Romans 6.5-6).
Baptism in water is a controversial subject but examining the scriptures reveals that this is linked with the figures presented here. These links empower the scriptures and remind us that it is the power of God that lies in all of these things and it is in the mind of God that salvation will be granted when we come in contact with the medium of salvation (Christ's blood) through the figurative means (water). Peter tells us that baptism saves us and represents a "good conscience toward God " (1 Pet 3.21). The cleansing of sin in this context is nondestructive and brings us into a state in which we have a relationship with God.
God detailed that water was to be included in the procedures for consecrating priests to minister before Him. The presence of water provides a link to the New Testament and foreshadows transition in the priesthood. Under the Law, Aaron and his sons were appointed to serve as priests (Exodus 28.1.). The entire tribe of Levi was separated by God to serve Him (Numbers 18.6-7) by ministering in the Tabernacle. Water specifically is involved in the sanctification of the priests as we find in the procedures for their consecration. God told Moses, "And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water. " (Exodus 29.4). This was the first step taken in the process of consecrating them. Following this they were clothed in the priestly garments God directed them to make. Offerings were made and the blood of sacrifices were used for the consecration. Part of the blood was poured at the bottom of the altar (Exodus 29.12), sprinkled around the altar (Exodus 29.16) and placed on the bodies of Aaron and his sons (Exodus 29.20).
The consecration sanctified, or set apart, the priests to fulfill the tasks the Lord appointed for them. We have water used to wash their bodies, new clothing and the shedding of the blood of sacrifices. The New Testament provides us with figures that help see how this relates to the same process that one experiences when they become a child of God. Christians serve the Lord and must be consecrated or sanctified in a similar manner. The consecration of the Levitical priests was done by human agents who performed the necessary tasks outlined by God. The sanctification today is done by God as one obeys the Gospel. The chain linking these figures with their physical counterparts is difficult to understand at first but as we review what we have covered to this point we can summarize it in a way that will make things clearer.
Peter describes Christians as a peculiar people and a holy priesthood (1 Pet 2.5). Paul refers to the washing of water by the word in his letter to the Ephesians (Ephesians 5.25-26). The Levitical priests were washed in the water by the command of God. The command of God was recorded in the Law so successive generations would be able to consult the written record rather than seeking an audience with the Lord. Christians and Levitical priests were washed in water which is performed by the word of the Lord.
Levitical priests had blood applied to their bodies as part of their consecration. The blood was from a ram that was without spot or blemish. Believers are cleansed when they are buried in baptism, coming into contact with the blood of Christ that also sanctifies in the sight of God who then adds them to the church (Acts 2.47) which is the collective body of saved believers. In the case of believers it is the water that figuratively represents contact with the blood of Christ. In this, multiple representations are combined in a single action.
The priests were clothed with garments that were of God's design. Paul told the Galatians, "For as many of you as have been baptized into Christ have put on Christ. " (Gal 3.27). The clothing is the righteousness that represents a decision on the part of the believer to put off the old man in exchange for the new as Paul told the Colossians (Col. 3.9-14). The figure of white clothing, or robes, is one that has become well understood to represent purity in the sight of God. The clothing of the believer is that of righteousness through belief and obedience. The newness of life that Paul refers to is an apt description of this (Rom 6.4). When we obey the Gospel, meeting the conditions that God has set forth in His word He sanctifies us in His sight, setting us apart to do His will and lead others to Him. This is the same function the Levitical priests performed although under different conditions appropriate for their time and the Law God had in place.
In the beginning mankind had a relationship with God as we have seen in previous chapters. Sin severed the relationship, creating a need for healing of the wound that separated us from God. Paul tells us that a plan to bridge this gap was in the mind of God before the world began including the promise of eternal life (Eph 1.4, Titus 1.2). We have seen how God allowed the world to drift away from Him while still exercising control to restrain the actions of humanity. Over time God selected a family, that of Abraham, to be the vehicle by which the Messiah would be brought into the world. Until the time selected by God came (Gal 4.4) there was no unifying factor to bring the family of man back into the relationship the Lord desired. Paul alludes to this when he writes, "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. " (Rom 8.21-22). Sin can be viewed as a weight that prevented the restoration of peace between man and God. The wound was spiritual and could not be healed by any means except a perfect sacrifice.
The mistaken notion that Christ failed in his mission on Earth is not only wrong but completely discounts the power of God. God offered the first prophecy of His son's death in the Garden of Eden when he told the serpent, Satan, "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. " (Genesis 3.15). Christ's death would be a bruise to his heel, but the power of Satan would be broken by the sacrifice and resurrection of Christ. The writer of Hebrews states, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. " (Heb 2.14-15). To accomplish this God created a human body to be offered as a sacrifice that would save mankind. Christ, the son of God, inhabited that body for the sole purpose of offering himself (Heb 10.1-12).
Christ's death closed the gap between man and God. The prophets foretold of a time when all nations would be able to approach the Lord in unity to serve him. Isaiah states, "And it shall come to pass in the last days, that the mountain of the LORD's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem." (Isaiah 2.2-3). Micah makes a similar statement in Micah 4.4.
Note the ending statements above that speak of the way in which this would happen. A law would go forth out of Zion, His word coming from Jerusalem. These are two statements of the same thing that tells us that God's word, the Gospel, is a law. Christ told his disciples to remain in Jerusalem until they received the power that had been promised to them (Acts 1.4). The power came to them on the day of Pentecost when the Holy Spirit fell on them as promised (Acts 2.1-4). The law was made evident that day in the preaching of the remission of sins in the name of Jesus Christ. Convicted of their sin, the crowd asked what they should do. Peter answered, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. " (Acts 2.38-39). The term "afar off " refers to Gentiles who were not part of the family of God under the Law but now were brought into the fold through the sacrifice of Christ. Believers, baptized into Christ, are therefore united as one family that has no boundaries based on race or any other factor. The law that came from Zion erases the barriers between us so that we might be one with God. There is healing and restoration not only with God but also with one another. Water, present at the beginning of a new spiritual life, also provides us with a physical aspect of that as well so that we might have the comfort of knowing that we are bound to many others with the same goal. John sums this up in his first letter when he writes, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. " (1 John 1.3). Joining the family of God, through the blood of Christ, contacted by the medium of water, restores fellowship between God and man.
Christ's sacrifice is the pivotal point that the scriptures rest on. This was precisely the intention of God. Paul states, "And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. " (Col. 1.17-20). These verses contain very powerful truths. God's plan was to save mankind and restore the relationship He had with humanity, not for His sake but for ours. Christ was the agent by which that was accomplished and specifically His blood shed on the cross. A relationship with God the Father will only be restored when we meet His conditions, out of love and faith, joining Christ in His death in a figurative sense to be raised to walk as a new creation without sin. Just as it was in the beginning.
In the verses above, note that peace, or healing, or restoration of a relationship with God is achieved through Christ's blood. It has been noted that cleansing is achieved through the blood of Christ and that water is the element, chosen by God, to represent His son's death. When one believes and is baptized, they come into contact with Christ's blood which also sanctifies them as a servant and priest of God. A simple deduction can be made based on this information. If Christ's blood provides peace, and water puts us into contact with the blood, then there cannot be any peace without the water and therefore the blood. The two cannot be separated and those who do so rob themselves of the only means of achieving true peace with God.
In the beginning mankind was sinless and walked with the Lord. Satan's influence ended the peacefulness of creation. Life was corrupted as the imagination of mankind took precedence over the will of God. The need arose to recreate this aspect of existence by cleansing the soul of sin and redirecting the mind that seeks to go astray. Noah's sacrifice caused the Lord to declare that "the imagination of man's heart is evil from his youth " (Gen 8.21). The struggle between man and God is a battle of wills. Later chapters will discuss this in more depth but for now it is enough to note that obedience is a change of mind or repentance that signifies a turning away from our own ideas about how things should be.
In the discussion of sanctification above, the role of God's word was detailed. The word contains God's commands. When we accept God's commands and act in faith, which includes baptism in water, we undergo a change. The change begins when we allow the word to penetrate our will and begin the process of transformation. We noted that Peter stated that baptism is that which saves us as it represents the answer of a good conscience before God (1 Pet 3.21). The process of being saved occurs in the mind of God who recognizes that we are expressing genuine trust in Him. Paul describes the transformation of life in his address to the Romans. "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (Rom 6.4).
Paul speaks of the newness of life in his writing to the Corinthians. "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. " (2 Cor 5.17). This is accomplished when we put off the old man (Col 3.9-14) and involves a change in how we think. Paul told the Romans, "...be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. " (Rom 12.2). In a spiritual sense we return to the state of mankind at the beginning having a relationship with the Lord, the difference being that the sacrifice of Christ has been made and although we sin we can be forgiven of those sins as we repent.
At the outset of the discussion of water it was noted that there were three present at creation; God, the Holy Spirit and the Word, or Christ. As the work of God comes to it's fulfillment we find the presence of new life, as discussed above, and this creation involves identical elements that were involved in the physical creation. John, speaking of Christ, writes, "This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. " (1 John 5.6-8). This statement is somewhat cryptic until we think about what is being described. A comparison between creation and the sacrifice of Christ will aid in understanding this better.
Physical creation was brought about by God, the Holy Spirit and Christ. We accept that God was the designer of all things and by His will they were created. We also understand the Holy Spirit was present as we covered at the outset of the discussion of water. There is a question about Christ and his role. The New Testament provides us with the answer but a key exists in the Genesis account in two ways. The first is that the will of God is expressed in a verbal command to implement creation as is seen in the account of the six days during which the universe was made. Another key is the description of God in Genesis three. Adam and Eve, feeling guilty for violating God's instructions, hid themselves because they heard " the voice of God " walking in the garden (Genesis 3.18). As we turn to the New Testament we find that Christ was involved in creation. The writer of Hebrews tells us that, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds... " (Heb 1.1-2). This does not specifically tell us the role Christ fulfilled but we can establish that He was an active participant. Paul confirms this in his letter to the Colossians when He talks about the role of Christ in relation to God's plan for salvation. Paul states that Christ "...is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. " (Col 1.15-17). These statements mirror the description of Christ from Hebrews.
We still have not established the precise role that Christ fulfills in creation. John helps us complete our view of Christ as he describes Jesus in the opening of his Gospel account. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. " (John 1.1-3). John is speaking of Christ and specifically refers to Him as the Word. As the introduction continues John states that he was the light of the world and notes the lack of comprehension the world had. John completes our search for an answer when he states, "He was in the world, and the world was made by him, and the world knew him not. " (John 1.10). Now we have the answer to the role Christ played in creation. God designed the universe and acted through the agency of His Son, the Word; the voice of God who walked in the Garden. Each time we read the spoken command attributed to God in Genesis one, we can respect the fact that this is Christ, speaking the commands given to Him by the Father. The same thing Jesus did when He came into the world. He spoke the words given to Him by God.
We can establish that the process of creation began with God who designed and willed for it to happen. We have Christ, the word of God implementing the command by speaking it. The next part of this puzzle is to establish the role of the Holy Spirit. The Genesis account states, "And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. " (Genesis 1.2). The Holy Spirit is referred to in vague terms and nothing in the account of creation describes exactly what His role is. If we apply the same reasoning as before we see an organized hierarchy and delegation of responsibility. God the designer and planner expresses His intention, Christ the word gives the command and now something has to take place. There has to be a mechanism by which things happen. That agent appears to be the Holy Spirit. In the passage above He is described as moving upon the face of the waters. There appears to be a close relationship between the Holy Spirit and actual contact with the physical world. From this perspective it does no damage to the scriptures to conclude that the work of creation was performed by the Holy Spirit who acted in accordance with the issuing of the command by the Word (Christ) who fulfilled the will of God. Utilizing this perspective as a model we can turn our attention to the New Testament and gain a greater appreciation for the relationship between the three members of the godhead and the statements of John involving water.
John tells us that there are three that agree, or have a singular purpose in Heaven; the Father (God), the Word (Christ) and the Holy Spirit (1 John 5.7). He then tells us that there are three that bear witness in the Earth; the Spirit (Holy Spirit), the water (baptism), and the blood (Christ's sacrifice) (1 John 5.8). Once more we can apply deductive reasoning to explore how this is accomplished.
The role of the Holy Spirit is less detailed in accounts recorded in the Old Testament but this changes as we turn to the New Testament. Christ came into the world by the will of God to provide the sacrifice necessary to save mankind. The miracles Jesus performed expressed and confirmed the power of God. The Jews of the first century thought that John the baptizer was the Messiah and he stated that he was not the Christ (John 3.28). In his description of Christ, John states, "He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. " (John 3.33-34). Christ's power was through the Holy Spirit and the will of God. We will discuss the miracles and role of the Holy Spirit in these, along with their purpose, in the section on doctrine, but we need to focus on a critical role that the Holy Spirit would perform that would continue after the apostles were gone. The final work would be the recording and preservation of the word of God.
The message that Christ delivered while on Earth was from the Father. Christ, in His prayer before being arrested, stated, "For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. " (John 17.8). After His ascension the work Jesus began would be carried on by the apostles. He told them, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. " (John 16.12-13). Prior to leaving them, Christ instructed His disciples, the eleven, to remain in Jerusalem until they received the power that was promised (Acts 1.4). This occurred on the day of Pentecost as the Holy Spirit fell upon them. Jesus promised they would have a guide to perform the work they were sent to do and referred to the Holy Spirit as the Comforter. Jesus states, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning. " (John 15.26-27).
The Holy Spirit was the agent that inspired the prophets and writers of the Old Testament to record the word that came from God. Peter states, "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. " (2 Peter 1.21). The process by which this was done is referred to as divine inspiration and is the source of all scripture. Paul affirms this when he told Timothy, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works. " (2 Timothy 3.16-17). The word is called the sword of the Spirit as Paul describes it in his letter to the Ephesians (Ephesians 6.17). The Holy Spirit would guide the apostles in their work, help them remember the words that Christ had spoken and reveal the truth that God would eventually preserve in a written record. Within the word is the witness to the things that God has commanded us to observe.
The word of God, delivered by the Holy Spirit to inspired writers, contains the knowledge that the Lord wants us to have. The revelation of God's will tells us of the Christ, preparing the way for Him in the Old Testament and preserving the necessary record of Him in the New Testament. The word directs us to believe and to be baptized, acting on the faith we have in our Creator that He will save. The word preserves the knowledge that in the waters of baptism God applies the blood that was shed on the cross for the sins of the world to save those who will believe and obey. This is the unity of the witness between the Spirit, the water and the word. God details conditions for acceptance and service to Him which will ultimately lead us to obedience and the cleansing water of baptism that restores us to newness of life, gives us a relationship with God and sanctifies us for service to Him. Water thus remains the medium that expresses our faith and willingness to submit to the authority of God. It is the barrier that stands between us and completion of God's will in our lives that all should turn to Him and be saved.
The second element we will consider in this chapter is that of fire. Fire is used to represent the presence of God, purification and judgment. As was true of water, fire also occurs within the context of God's authority and His statement of commands and promises. The appearance of this figure as a representation denotes power and finality in God's actions. No mystical quality is implied in the use of fire in the scriptures, which again sets the Bible apart from myths found in the world. In some instances all of these aspects, God's presence, purification and judgment are joined. As will be shown, this is accomplished by the inspired word.
An event in the life of Abraham demonstrates one use of fire in a brief yet significant encounter with God. After leaving his home in Ur of the Chaldees, Abraham asked God concerning the promises the Lord had made. "After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield and thy exceeding great reward. And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus.... Behold, to me thou hast given no seed: and, lo, one born in mine house is mine heir. " (Genesis 15.1-3). Abraham had followed God's instructions, left his home in Ur, and later, Haran. In this instance Abraham, or Abram, as he is known at this time, asks for reassurance from God. The Lord responds by stating, "This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. " (Genesis 15.4). God told Abram to look at the stars and tells him that his seed shall be as many as these (Genesis 15.5). God then directed Abram to take "...an heifer of three years old, and a she goat of three years old, and a turtledove, and a young pigeon. " (Genesis 15.9) and arrange the animals in pieces. Upon completing this, about sundown, God caused a deep sleep to come over Abram (Genesis 15.10-12).
During the sleep, described as "an horror of great darkness " (Genesis 15.12) God told Abram about the future of his offspring. God states, "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they will serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. " (Genesis 15.13-16). Following this "...when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the Lord made a covenant with Abram, saying, unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates... " (Genesis 15.17-18).
God restates His promise that Abram would have a child and his seed would be as many as the stars of heaven, referring to them in the plural. God informs Abram that his seed would serve another nation but would be delivered in the fourth generation. This is a declaration of God's power, first in the promise of offspring, and secondly, in the promise they would be delivered from their bondage and afflictions. God proclaims His power by knowing these things and assures Abram He will fulfill the promise to deliver and bring them back to the land God gave them.
God made this promise to Abram verbally as a guarantee they would be done. As a representation of His presence, God caused the images of the smoking furnace and burning lamp to pass between the pieces of the animals Abram had laid out as instructed. In one event we see the image of God's presence is combined with His word, which embodies His promises. This emphasizes His power to not only reveal the future but to give the assurance that these things were to happen. As was pointed out earlier in the study, God speaks and acts in the present as though future events are already past.
Similar representations accompanied by the image of fire, can be seen in the events surrounding the call of Moses to lead the Hebrews out of bondage. "Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. " (Exodus 3.1-2). The presence of God was manifested by the "flame of fire " which did not consume the bush. In the message which follows we see the promises of God restated and declarations of His power.
God tells Moses. "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; For I know of their sorrows... " (Exodus 3.7). God confirms the time has come for the deliverance of the people from their bondage which He promised to Abraham. God explains, "And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey... " (Exodus 3.8). God's promise to Abraham combined with the image of the flaming fire represents the Lord's resolve to keep that promise.
God's power and presence are represented in this episode by the fact that He is aware of the plight of the Hebrews. "Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. " (Exodus 3.9). God not only had the ability to appear to Moses in the manner described above, but He also knew of the state of His people. God then issues a command to Moses which further combines the elements of promise, power and His word, accompanied by the manifestation of the burning bush. God states, "Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. " (Exodus 3.10). The promise spoken to Abraham was realized in the event of the call of Moses to act as the physical agent by which God would perform His work in Egypt. The above discussed representations reveal that God's presence, power, knowledge and intent are on behalf of the spiritual welfare of His people. The fire serves to characterize God as a being having great power and demanding reverence.
The manifestation of God in the burning bush is intended to reassure Moses that the Lord's power is sufficient to accomplish His will. God encourages him to be bold in the task ahead, stating, "Certainly I will be with thee. " (Exodus 3.12). God's power is declared as He pronounces that deliverance will be accomplished and states, "When thou hast brought forth the people out of Egypt, Ye shall serve God upon this mountain. " (Exodus 3.12).
The Hebrews' departure from Egypt demonstrates the provision made for the people so they knew the Lord was with them. "And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. " (Exodus 13.21-22). The plagues brought on Egypt, the appearance of God at Sinai, the pillar of cloud and fire all continually emphasized the fact that the Lord was with them. The pillar formed a barrier between the children of Israel and the Egyptians when they fled across the Red Sea. "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. " (Exodus 14.19-20). This formed a boundary between the Egyptians and Hebrews that was impassable. The presence of God is powerful and throughout the narrative, when God has revealed himself, the enemies of His people fail to achieve their ends.
At Sinai the representation of God by fire occurs again. At the mountain, God's power and authority are manifested in His issuing of the Law by which the people were to live. At Sinai, in preparation for the Lord, Moses was to instruct the people to wash their clothes (Exodus 19.10) as God was to appear to them on the third day (Exodus 19.11). Boundaries were to be established in order to prevent anyone from even touching the mountain (Exodus 19.12-13).
The description of God's appearance at Sinai is one of great power and glory. "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a great furnace, and the whole mount quaked greatly." (Exodus 19.16-18).
Note the context of this event. God displayed His power through thunders and lightnings (Exodus 19.16). The people were gathered in his presence (Exodus 19.17) and the Lord descended in fire (Exodus 19.18). During God's appearance at Sinai, the Law by which the Israelites were to live was given to Moses. God told Moses to convey to the people, "Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." (Exodus 19.5).
The physical manifestation of God before the Hebrews was to impress upon them the power and majesty of His authority but to also remind them that His presence would be with them. God called upon the nation to keep His name alive in the earth as a preparation for the coming of the Messiah. By keeping the Law they would be blessed as long as they remembered and kept His word. The combining of these elements reinforced for them, and for those who study the scriptures, the nature of God including His goodness, mercy and power as demonstrated in these events for the benefit of the Hebrews and later all nations. The fiery appearance of God would live in their memories and would be passed on to their children for generations.
During this period of Biblical history God continued to act in ways that were physical. The Bible denotes a transition as God later acts through His agents, the prophets, in more figurative ways, pointing to a future time. As the narrative progresses, God no longer manifests Himself physically but continues to reveal Himself to the prophets by means of visions. The visions recorded by the prophets show a similarity to the events at Sinai, at the call of Moses and in the vision that Abraham was given. In the writing of the prophets these visions also embody the word of God and the representations of God serve as His autograph on each of them.
Ezekiel describes God in a similar fashion in the visions which he received. Describing the figurative appearance of God, Ezekiel gives a rendering of the power and glory of the Lord. Ezekiel describes his vision of God on His throne. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne as the appearance of a man above upon it. And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. " (Ezekiel 1.26-28).
God's presence, power and glory are represented here with the image of fire and brightness. The images link this vision with God by means of the comparisons to the accomplishment of God's promises such as the "bow " reminiscent of the token of God's promise to never destroy the earth with water again. God's power is manifested to Ezekiel in the representation of a throne (Ezekiel 1.26). The authority of God is established in this figure as God manifests Himself in power as a king.
The presence of God in this vision is also demonstrated in a manner similar to what was seen by Moses and Abraham. There was the appearance of fire (Ezekiel 1.27) and the comparisons to precious stones which appeared in brightness. These images were used by God in this vision to represent the "appearance " of the glory of the Lord (Ezekiel 1.28). The terms "appearance " and "likeness " as well as the phrase "as it were " demonstrates that this was not a literal manifestation but was a symbolic vision given to the prophet.
God states the reason for this vision. "Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me, even unto this very day...And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. " (Ezekiel 2.3,7). As was noted in the previous occurrences of this representation, the overall context involves the word of God revealed to the prophet, which he was to deliver to the people. Part of the nation had been taken into captivity and the remainder in Judah continued to sin against the Lord.
Through Ezekiel, God called upon the people to consider their ways and repent. The mercy of God is shown later in the book when God states, "Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live? " (Ezekiel 18.23). God's authority over His people had been set aside as the nation served idols and corrupted themselves. God, in His continued care for His people, delivered this message, through the writing of Ezekiel, that the Israelites should repent and live.
John's vision, recorded in the book of Revelation, describes both God and Christ in similar terms. "After this I looked and behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, come up hither, and I will shew thee things which must be hereafter. And Immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald....And out of the Throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of God. " (Revelation 4.1-3,5). Notice the similarities to both the vision of Ezekiel and the events at mount Sinai.
The context of Revelation establishes the spiritual significance of these images as seen by John. These things were revealed to John by the Holy Spirit (Revelation 1.10). The book was written to show things that were to "shortly come to pass " (Revelation 1.1). The seven churches of Asia are addressed and exhorted, edified and rebuked, in some cases, by Christ (Revelation 2-3). Finally, John writes of the things that must shortly come to pass (Revelation 4-21) and closes the book with a warning not to alter the commands of God, or the vision, that was recorded (Revelation 22). The images of the lamps of fire, the throne and the content of what is stated reveals that the book represents the will of God, delivered through the Spirit, and is for all Christians who may overcome any adversity through their faith in Christ.
Purification by fire in the scriptures is perhaps more subtle and is closely intertwined with the presence of God, judgment and sanctification. There are two ways in which purification is accomplished with fire. One of these is the destruction of corruption, both symbolically and physically. To destroy impurity in something purifies what is left. Another way in which fire is used figuratively in the scriptures has to do with the idea of tempering, or hardening, in much the same way as metals would be hardened for use.
Leviticus, the priests' instruction manual, provides directions for offering sacrifices to God. Burnt offerings (Exodus 1-2), peace offerings (Exodus 3), trespass offerings (Exodus 5-6) and offerings for sins of ignorance (Exodus 4) involved burning the sacrificial animal and usually taking the ashes away from the camp to a designated clean place to dispose of them (Lev 6.11). Previous discussions of the sacrifices show that these were representations of Christ and the removal of the ashes had to be performed exactly as God directed. Offering the animals in this way demonstrated the faithfulness of the Hebrews to the Law and insured the continuing favor of the Lord and His blessings on their nation. There are other sacrifices that were burned as well. A study of the sacrifices would be a study in itself so these are mentioned as examples. An exception to the removal of ashes and their disposal outside the camp is that of the red heifer whose ashes were used for purification (Numbers 19.1-9, Hebrews 9.13).
In the New Testament, fire is used in a figurative sense speaking of trial and the effect it has on the life of the faithful. Peter deals with this in his first epistle. "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. " (1 Peter 4.12-13). Satan seeks to destroy those who follow God (1 Peter 5.8) and trials that come upon those living a godly life present challenges which, if overcome, makes the believer stronger. Peter compares this to a refining process earlier in the letter when he states, "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ... " (1 Peter 1.7). The image in this passage brings out the idea of being refined, or tried by fire, and the impurities in one's life purged as we strengthen our resolve to be faithful to God and prepared for a positive outcome in judgment.
God's judgment against evil is represented in the scriptures in both physical and figurative images. One of the most well known stories in the Bible is that of the destruction of Sodom and Gomorrah. Abraham negotiated with God to spare the cities if ten righteous souls could be found. Lot, Abraham's nephew, had settled in Sodom, selecting the area because it was in an area that was "well watered " (Gen 13.10) and would support his herds and flocks. When these few righteous souls could not be found God decided to destroy the city. The angels sent to destroy the city took Lot, his wife and two daughters out giving them instructions to flee to the mountain (Gen 19.17). Lot asked that he be allowed to go to the nearby city of Zoar fearing that he could not make it in time (Gen 19.20-22). Once the family reached the safety of Zoar God rained fire and brimstone on the area (Gen 19.23-25).
The destructive force and finality of God's action left a permanent reminder of the severity of the His judgment. As noted above, prior to the destruction, the area was described as "well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD... " (Genesis 13.10). The scriptures note that the destruction included "those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. " (Genesis 19.25). The city of Sodom is believed to have been in the vicinity of the Dead Sea and today is a desert area that remains barren. The New Testament reinforces the need to respect God and His commands. Paul states, "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. " (2 Corinthians 5.10-11). Paul, in his letter to the Romans, adds to this warning, stating, "Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." (Romans 11.22).
Nadab and Abihu, two of Aaron's sons, were consecrated as priests but failed in their duties in what is another of the Bible's better known stories. God instructed Moses to gather spices for making incense (Exodus 25.6) and detailed instructions on how the incense was to be burned, where and by whom. God specifically stated, "Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. " (Exodus 30.9). The Tabernacle was set up and the tribes brought their offerings for the Tabernacle during twelve days of dedication (Numbers 7). Aaron and his sons were consecrated as priests at this time (Exodus 40.1-16, Numbers 3.2-3) and were to remain in the Tabernacle for seven days (Exodus 29.35) ministering before the Lord. Nadab and Abihu ignored the instructions given to them by Moses and violated the sanctity of their duties. "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD." (Leviticus 10.2-3, Numbers 3.4).
God's judgment was immediate and destructive. Nadab and Abihu had no reason to change the nature of the their duties. God had warned against doing this and for their negligence they lost their lives. This emphasizes that God's instructions are precise and must be followed exactly as they have been given. God explains the sudden and complete destruction of the two which Moses relayed to Aaron, stating, "This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified.... " (Leviticus 10.3). God also told Moses and Aaron they were not to mourn for Nadab and Abihu but were to continue with their consecration and allow the people to mourn (Leviticus 10.6-7). When God's reasons were explained to Aaron, the scriptures tell us that he "held his peace " (Leviticus 10.3).
There are multiple problems with the actions of Nadab and Abihu. They altered God's commands changing the conditions of the service they rendered. Although the change may have seemed inconsequential from a human perspective, God did not take it that way. The Lord of the universe has the right to instruct and expect his commands to be followed. The alteration the brothers made was disrespectful to the Lord and could possibly have influenced the entire congregation had something not been done. This was also the outset of the formal worship in a structure designed and detailed by God. No human had the right to deviate from anything no matter how small it seems. Some of the harshest consequences have come upon humans when we think we have the right to change what God has spoken. Nadab and Abihu found out the hard way what it meant to sin and incur the wrath of God. Fire was the element that displayed God's power and displeasure with the actions of the newly appointed priests. His judgment was destructive, immediate and without doubt as to it's origin.
The judgment of God is demonstrated again with fire coming from heaven in the challenge between the prophet Elijah and four-hundred fifty prophets of Baal. The king of Israel, Ahab, is described as being more evil than any of the kings preceding him (1 Kings 16.30). To add to his own evil, Ahab married a foreigner, Jezebel, who introduced Baal worship to Israel (1 Kings 16.31). Jezebel's evil was compounded by the fact that she sought the prophets of God and killed them (1 Kings 18.13). The evil influence was such that prophets of Baal defied the power of God. Eventually Elijah challenged them to meet him at Mount Carmel to offer sacrifices to their respective gods. Elijah stated, "And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. " (1 Kings 18.24). Sure of success the prophets of Baal, along with four hundred prophets that kept sacred groves, gathered at the mountain to show whose god was the only deity.
Sacrifices were prepared, altars built and wood laid out in readiness for the true god to demonstrate their power by fire. The prophets of Baal went first and spent the greater part of the day calling on their god. This included shouting, cutting themselves and leaping on their altar at one point among other things (1 Kings 18.26-29). As the day wore on, Elijah taunted the idolatrous priests, suggesting that their god was asleep, on a journey or simply could not hear them (1 Kings 18.27). As the time of the evening sacrifice drew near it was obvious "there was neither voice, nor any to answer, nor any that regarded." (1 Kings 18.29).
Elijah then repaired the altar of the Lord, he called the people to him, prepared the sacrifice and directed them to pour four barrels of water over the sacrifice. This was repeated three times until the water soaked the wood, the sacrifice and filled the trench Elijah made around the altar (1 Kings 18.32-35). Elijah called on the Lord, saying, "LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. " (1 Kings 18.36-37). "Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. " (1 Kings 18.38-39).
The manifestation of God's power was immediate, completely consuming the sacrifice, proving that there was no God but Him. The judgment of the Lord was unmistakable in this event and the prophets of Baal were killed (1 Kings 18.40) according to God's decree in the Law that idolatry was forbidden (Exodus 20.4, Leviticus 19.4, 26.1, 26.30). The event was not a simple competition between rival belief systems. God called upon the Hebrews to be a special people among the nations, honoring Him in preparation for the time when the Messiah would come into the world (Exodus 19.5-6).
God's judgment may be linked to His word through the element of fire. The word of God contains His commands, power, authority and ultimately His right to execute sanctions. God placed His words in Jeremiah the prophet's mouth, indicating the divine origin of the message (Jeremiah 1.9-10). God told Jeremiah, "Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood. " (Jeremiah 5.14). The figurative nature of this expression describes the nature of God's judgment against the nation of Judah and others to whom Jeremiah spoke. God is described as a consuming fire (Deuteronomy 4.24, Hebrews 12.29) due to the nature of His commands and authority, manifested in the verdict He rendered against those who practiced sin.
God had been set aside, His law forgotten, and His image as a true God corrupted by false prophets. In His rebuke of these, God tells Jeremiah, "I have heard what the prophets said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. How long shall this be in the heart of the prophets that prophesy lies? Yea, they are prophets of the deceit of their own heart; which think to cause my people to forget my name by their dreams which they tell every man to his neighbor, as their fathers have forgotten my name for Baal. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord, Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces? Therefore, behold, I am against the prophets... " (Jeremiah 23.25-30).
The Lord, through His word, renders judgment, and is a consuming fire. The writer of Hebrews urges Christians to respect the Lord when he states, "Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire. " (Hebrews 12.28-29). God's word has been delivered (Jude 3) and contains those things which will make one acceptable to God (2 Peter 1.3). It is by the word of God that He will judge the world. Peter states, "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. " (2 Peter 3.7).
Christ will be the judge sent to render the verdict against the world at the time chosen by God (Matthew 24.36). Paul states, "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angles, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power... " (2 Thessalonians 1.7-9). In this, God's ultimate power and authority over all things will be realized through the judgment carried out by His son Jesus Christ.
The above discussion of the use of water and fire, shows that God has utilized elements with which we are familiar to demonstrate His power, authority and provisions for mankind. The water, as a representation of the life one may have through obedience, prepares one for acceptable service to God. Fire, on the other hand, shows that the judgment of God against those that do not obey will be powerful and final in it's destructiveness. God, however, has left us a means, through His word, by which we may escape these consequences, have a spiritually fulfilling life here on earth and live eternally with Him. God has also demonstrated the consequences for ignoring these warnings. Just as the promises made to Abraham and other faithful servants were fulfilled, God will also save one from sin through obedience, or, punish one who turns away from Him.