Consuming Fire Bible Quotes

Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our God is a consuming fire.

Instead of trying to bring men and women to Christ in the biblical way, we are consumed with the unbiblical concept of “church growth.” The Bible does not say we should aim at numbers but rather urges us faithfully to proclaim God’s message in the boldness of the Holy Spirit. This will build God’s church God’s way.

HEB12.29 For our God is a consuming fire.

24For  jthe LORD your God is a consuming fire,  ka jealous God.

Consider the enormity of the problem. Science has proved that the universe exploded into being at a certain moment. It asks: What cause produced this effect? Who or what put the matter or energy into the universe? And science cannot answer these questions, because, according to the astronomers, in the first moments of its existence the Universe was compressed to an extraordinary degree, and consumed by the heat of a fire beyond human imagination. The shock of that instant must have destroyed every particle of evidence that could have yielded a clue to the cause of the great explosion.

I am the first and I am the last; apart from me there is no God. I will not give my glory to another or my praise to idols. Keep yourselves from idols. Do not follow other gods to serve and worship them; do not provoke me to anger with what your hands have made. For I am a consuming fire, a jealous God.

Behold,  b they are like stubble; c the fire consumes them; they cannot deliver themselves from the power of the flame. No coal for warming oneself is this, no fire to sit before! 15 Such to you are those with whom you have labored, who have done business with you from your youth; they wander about, each in his own direction; there is no one to save

In modern street-English, we use “hell” as a catchall term to describe the bad place (usually red hot) where sinful people are condemned to punishment and torment after they die. This simplistic, selective, and horrifying perception of hell is due in large part to nearly 400 years of the King James Version’s monopoly in English-speaking congregations (not to mention centuries of imaginative religious art). Rather than acknowledge the variety of terms, images, and concepts that the Bible uses for divine judgment, the KJV translators opted to combine them all under the single term “hell.” In truth, the array of biblical pictures and meanings that this one word is expected to convey is so vast that they appear contradictory. For example, is hell a lake of fire or a place of utter darkness? Is it a purifying forge or a torture chamber? Is it exclusion from God’s presence or the consuming fire of God’s glory? While modern scholarship acknowledges the mis- or over-translation of Sheol, Hades, and Gehenna as “hell” - especially if by “hell” we refer automatically to the eternal punishment of the wicked in conscious torment in a lake of fire - the thoroughly discussed limitations of hell language and imagery have been slow to permeate the theology of pulpits and pews in much of the church. Why the reluctance? Do we resist out of ignorance? Or are we afraid that abandoning infernalism implies abandoning faithfulness to Scripture and sound doctrine? After all, for so long we were taught that to be a Christian - especially an evangelical - is to be an infernalist. And yet, not a few of my friends have confessed that they have given up on being “good Christians” because they can no longer assent to the kind of God that creates and sends people to hell as they imagine it.

(Many religions, from Judaism to Zoroastrianism, use light and fire as symbols for the presence of God, perhaps because light, like God, cannot be seen but permits us to see everything there is, perhaps because fire liberates the energy hidden in a log of wood or a lump of coal just as God liberates the potential energy to do good things that is hidden in every human being, just as God will be the fire that burns within Moses, enabling him to do the great things he will go on to do, but not consuming him in the process.)

As soon as Solomon finished his prayer,  ufire came down from heaven and consumed the burnt offering and the sacrifices,  vand the glory of the LORD filled the temple. 2And the priests could not enter the house of the LORD, because the glory of the LORD filled the LORD’s house. 3When all the people of Israel saw the fire come down and the glory of the LORD on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the LORD, saying, “For he is good,  wfor his steadfast love endures forever.

EXODUS 3 Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the  wmountain of God. 2 xAnd  ythe angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. 3And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” 4When the LORD saw that he turned aside to see,  zGod called to him  aout of the bush, “Moses, Moses!” And he said, “Here I am.” 5Then he said, “Do not come near;  btake your sandals off your feet, for the place on which you are standing is holy ground.” 6And he said,  c“I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for  dhe was afraid to look at God. 7Then the LORD said,  e“I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their  ftaskmasters. I know their sufferings, 8and  gI have come down to deliver them out of the hand of the Egyptians and  hto bring them up out of that land to a  igood and broad land, a land  jflowing with milk and honey, to the place of  kthe Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.

Not only does Jesus reject these narratives, he attributes them to the way of the devil, rather than the way of God. Consider for example the story of Elijah calling down fire from heaven as proof that he was on God's side. Elijah declares, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men (2 Kings 1: 10). Hoping to follow Elijah’s example, James and John ask Jesus in response to opposition they were experiencing, “Lord, do you want us to call fire down from heaven to destroy them?” (Luke 9: 54–55). Perhaps that was why they got their nickname “the sons of thunder.” Luke tells us that the response of Jesus was not to affirm this narrative, but to sternly rebuke his disciples. In that rebuke of Jesus is an implicit yet clear rejection of the way of Elijah as well. Later manuscripts include the response of Jesus, “You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them” (Luke 9: 55–56). 22 In other words, Jesus is essentially saying that the way of Elijah is not of God, but instead belongs to the spirit of the one who seeks to destroy, that is, of the devil. While Elijah claimed that his actions proved he was a “man of God,” this passage in Luke’s Gospel makes the opposite claim: The true “man of God” incarnate had not come to obliterate life, but to save, heal, and restore it (Luke 19: 10 & John 3: 17). Jesus not only recognizes this himself as the Son of God, but rebukes James and John for not having come to this conclusion on their own. In other words, Jesus expects his disciples—expects you and me—to be making these same calls of knowing what to embrace in the Bible and what to reject.

{1:4} And the mountains will be consumed under him, and the valleys will be torn apart, like wax before the face of fire, and like waters that rush swiftly downward.

Bible vs. Koran “Therefore, when ye meet the unbelievers in fight, smite at their necks; at length, when ye have thoroughly subdued them, bind a bond firmly on them: thereafter is the time for either generosity or ransom, until the war lays down its burdens. . . . But those who are slain in the Way of Allah, He will never let their deeds be lost.” —Koran 47:4 “And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make ready for him; but the people would not receive him, because his face was set toward Jerusalem. And when his disciples James and John saw it, they said, ‘Lord, do you want us to bid fire come down from heaven and consume them?’ But he turned and rebuked them. And they went on to another village.” —Luke 9:52–56

For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. 28Anyone who has ignored the Law of Moses is put to death without mercy on the testimony of two or three witnesses. 29How much more severe punishment do you think he will deserve who has trampled underfoot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? 30For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” 31It is a terrifying thing to fall into the hands of the living God.

The style of the Holy Ghost is one which conveys the truth to the mind in the most forcible manner,—it is plain but flaming, simple but consuming. The Holy Spirit has never written a cold period throughout the whole Bible, and never did he speak by a man a lifeless word, but evermore he gives and blesses the tongue of fire.

If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God.

The word translated “word” in almost all English versions of John 1 is the Greek logos, a term with a rich and diverse philosophical heritage. The term is common to a number of pre-Socratic Greek philosophers. For Heraclitus (535–475 BC), whose thought only remains known to us in small fragments and is therefore very difficult to reconstruct, it appears that the logos is a principle of transformation that orders the cosmos. Its symbol is ever-changing fire, flickering and consuming ever more material, although, in so far as it never does anything other than change, it remains constant. The term also appears in the fragments that remain from the writing of Parmenides (sixth-fifth century BC), who uses it to mean something like thinking, in opposition to habit and sense experience. Whatever the differences between these uses of the term and its other occurrences in ancient Greek thought, one feature marks each of them as distinct from the Johannine account: in every case but John’s, the logos is impersonal. To

For our God is a consuming fire.

will conceive heat. You will give birth to stubble. Your own spirit will devour you like fire. {33:12} And the people will be like the ashes from a fire. They will be consumed by fire like a bundle of thorns. {33:13} “You who are far away, listen to what I have done! And you who are

Because of the multi-vocal quality of the Old Testament, we see Jesus embracing certain narratives that speak of restoration and mercy, and rejecting other narratives found in those same Scriptures which instead uphold committing or justifying violence in God’s name. Not only does Jesus reject these narratives, he attributes them to the way of the devil, rather than the way of God. Consider for example the story of Elijah calling down fire from heaven as proof that he was on God's side. Elijah declares, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men (2 Kings 1:10). Hoping to follow Elijah’s example, James and John ask Jesus in response to opposition they were experiencing, “Lord, do you want us to call fire down from heaven to destroy them?” (Luke 9:54-55). Perhaps that was why they got their nickname “the sons of thunder.” Luke tells us that the response of Jesus was not to affirm this narrative, but to sternly rebuke his disciples. In that rebuke of Jesus is an implicit yet clear rejection of the way of Elijah as well. Later manuscripts include the response of Jesus, “You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men’s lives, but to save them” (Luke 9:55-56). In other words, Jesus is essentially saying that the way of Elijah is not of God, but instead belongs to the spirit of the one who seeks to destroy, that is, of the devil. While Elijah claimed that his actions proved he was a “man of God,” this passage in Luke’s Gospel makes the opposite claim: The true “man of God” incarnate had not come to obliterate life, but to save, heal, and restore it (Luke 19:10 & John 3:17). Jesus not only recognizes this himself as the Son of God, but rebukes James and John for not having come to this conclusion on their own. In other words, Jesus expects his disciples - expects you and me - to be making these same calls of knowing what to embrace in the Bible and what to reject.

Lord, do You want us to call down fire from heaven to consume them? 

God Answered Fire with Fire The Master sent a message against Jacob. It landed right on Israel’s doorstep. All the people soon heard the message, Ephraim and the citizens of Samaria. But they were a proud and arrogant bunch. They dismissed the message, saying, “Things aren’t that bad. We can handle anything that comes. If our buildings are knocked down, we’ll rebuild them bigger and finer. If our forests are cut down, we’ll replant them with finer trees.” So GOD incited their adversaries against them, stirred up their enemies to attack: From the east, Arameans; from the west, Philistines. They made hash of Israel. But even after that, he was still angry, his fist still raised, ready to hit them again. But the people paid no mind to him who hit them, didn’t seek GOD-of-the-Angel-Armies. So GOD hacked off Israel’s head and tail, palm branch and reed, both on the same day. The big-head elders were the head, the lying prophets were the tail. Those who were supposed to lead this people led them down blind alleys, And those who followed the leaders ended up lost and confused. That’s why the Master lost interest in the young men, had no feeling for their orphans and widows. All of them were godless and evil, talking filth and folly. And even after that, he was still angry, his fist still raised, ready to hit them again. Their wicked lives raged like an out-of-control fire, the kind that burns everything in its path— Trees and bushes, weeds and grasses— filling the skies with smoke. GOD-of-the-Angel-Armies answered fire with fire, set the whole country on fire, Turned the people into consuming fires, consuming one another in their lusts— Appetites insatiable, stuffing and gorging themselves left and right with people and things. But still they starved. Not even their children were safe from their rapacious hunger. Manasseh ate Ephraim, and Ephraim Manasseh, and then the two ganged up against Judah. And after that, he was still angry, his fist still raised, ready to hit them again.

Three physical signs of God’s presence—a smoking firepot, a flaming torch and enveloping darkness—tell us everlasting truths about God. The Lord was both hidden (the darkness) and revealed (in the light). The Lord’s presence, like fire, both attracts and repels. We draw near for warmth but must keep our distance, lest we be burned. God’s love draws us toward him, but his holiness threatens to consume us as we come closer. In the end, it is our decision how close we come and how willing we are to risk being consumed.10

24For the LORD your God is a consuming fire, a jealous God.

52 And sent messengers before him: and they went and entered into a town of the Samaritans, to prepare him lodging. 53 But they would not receive him, because his behavior was, as though he would go to Jerusalem. 54 And when his disciples, James and John saw it, they said, Lord, wilt thou that we command, that fire come down from heaven, and consume them, even as Elias did?

The sinners in Zion are afraid;trembling seizes the ungodly:“Who among us can dwell with a consuming fire? mWho among us can dwell with ever-burning flames? ”15 The one who lives righteously

Jesus is what God has to say. A flat reading of the Bible allows us to proof-text any idea we want, but Jesus is the Word of God. So if Moses says to practice capital punishment and stone certain sinners, Jesus says, “Let the one without sin cast the first stone,” and God says, “This is my beloved Son. Listen to him!” Or if Elijah calls down fire from heaven to consume the soldiers sent to arrest him, Jesus says, “Love your enemies,” and God says, “This is my beloved Son. Listen to him!

The books in our hands can be consumed by fire, water, or air. But when God‘s words of wisdom are imprinted on our hearts, that is the Qur‘an, that is the Bible, that is the scripture, and nothing can consume them. (p. 18)

Deuteronomy 7 16 And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. 17 If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? 18 Thou shalt not be afraid of them: but shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt; 19 The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people of whom thou art afraid. 20 Moreover the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. 21 Thou shalt not be affrighted at them: for the Lord thy God is among you, a mighty God and terrible. 22 And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. 23 But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. 24 And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them. 25 The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therin: for it is an abomination to the Lord thy God. 26 Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.

Do not fear, for I have redeemed you; I have called you by name, you are mine. 2When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. 3For I am the Lord your God, the Holy One of Israel, your Savior.

and fire will consume the tents of those who offer bribes.