What the Bible says about
(From Forerunner Commentary)
God describes idolatry as harlotry, playing around with someone else's spouse. It is a case of divided loyalties. God becomes angry, jealous, when this happens spiritually. In fact, in Deuteronomy 4:24, His anger becomes so hot that He describes Himself as being a consuming fire. Fire symbolizes God's radiant glory as an aspect of His holiness.
Zeal and jealousy are opposite sides of the same coin; both of them are driven by passion. One is positive, the other negative. One is for, one is against. Zeal is passionately for something or somebody, while jealousy is passionately against something or somebody. Similarly, fire is hot, and it is both positive and negative. It symbolizes both refining and purifying, on the one hand, and death and destruction on the other.
The pattern is in the way God depicts His feelings toward us. As a consuming fire, He will either purify or destroy with His passion. He is either for something with a great deal of ardor, or He is against something with a great deal of fury. He is for those who are with Him, and He is loyal to the nth degree to them. But He is against sin and disloyalty with just as much heat as He is for those who love Him and diligently seek Him. His attitude is not cool in any way, shape, or form, but hot. He wants us to respond in like manner.
In what way are we seeking God? Diligently? Earnestly? Sincerely? With warmth, ardor, and affection? Is our seeking the ardent pursuit of one in love—one who wants to be around this personality and really desires to know Him because we are, after all, going to marry Him and spend all eternity with Him? Or is it a kind of a take-it-or-leave-it, distant, academic coolness because we do not want to make a fool of ourselves or offend others with our zeal? Think about it.
John W. Ritenbaugh
Prayer and Seeking God
The rich man's last thought flashes to concern for the fate of his five brothers. He utters a final cry to Abraham, begging him to send Lazarus to plead with his brothers to heed his warning testimony. Abraham replies that they had the writings of Moses and the prophets. The rich man, however, thinks his brothers would listen to one from the dead, indicating that he believed in the power of resurrection. Abraham replies that, if they would not follow the Scriptures, they would certainly not be persuaded even by one raised from the dead. These final verses show that Jesus' purpose in giving the parable was to reveal the truth of the resurrection.
Other scriptures tell us what happens where this parable leaves off. Matthew 13:30 speaks symbolically of the wicked being gathered into bundles to be burned. Matthew 3:12 records John's warning to the Pharisees that they would be burned up as chaff if they did not repent. They are to be burned in a fire so hot that no amount of water could put it out because the flames would turn the water to steam. When God punishes the wicked, the fire will be unquenchable. This does not mean, however, that it will not burn itself out when it has no more combustible materials to burn. An unquenchable fire cannot be put out, but it can burn itself out when it has consumed everything. Malachi 4:1, 3 also speaks of this fire, reporting the end of the wicked: They will be ashes and smoke (see Psalm 37:20).
In this, Jesus is preaching the gospel of the Kingdom of God, revealing salvation, the resurrection to eternal life as the gift of God, and inheritance of the Kingdom of God on this earth. Jesus teaches that if we refuse to hear Moses and the prophets—if we refuse to believe the inspired, written Word of God—we have no hope of salvation. All Scripture, the whole Bible containing both the Old and New Testaments, is profitable for doctrine and instruction in receiving the gift of salvation (II Timothy 3:16-17).
Martin G. Collins
Parable of Lazarus and the Rich Man (Part Two)
This verse is unclear on the nature of the Holy Spirit, and it must stand in the light of verses from other parts of the Bible before it is correctly understood. For instance, nowhere in the Bible is the Holy Spirit shown to have manlike shape. The Father and the Son are revealed to have body parts like us—they even sit on thrones—but the Spirit is described to be like wind, oil, fire, and water.
The only shape it is ever given is that of a dove (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32), and some dispute that the Spirit looked like a dove but rather in a visible form descended like a dove. Nevertheless, the Spirit is never described to have a humanlike shape. Man was created in the image and likeness of God (Genesis 1:26-27), so man looks like God. If the Spirit were also a person in a "trinity," it too would look like a man just as the Father and Son do (John 14:9). Yet, at best, the Spirit had a dove's shape in one instance, and a man and a dove have never been mistaken for each other.
Other verses show the apostles giving praise, glory, and honor to the Father and Son without mentioning the Spirit (Romans 1:7; I Corinthians 1:1-4; Galatians 1:1-5; and so on through the epistles). If it were part of the Godhead, this would be a grave omission.
Many of the Spirit's attributes can be shown to originate in the Father or the Son. For example, the Spirit is named "Comforter" in John 14:26 (KJV), yet the Father is called "the God of all comfort" in II Corinthians 1:3-4. Other examples include making intercession: Romans 8:26; I Timothy 2:5; and Hebrews 7:25; and enabling spiritual understanding: I Corinthians 2:10-16 and I John 5:20.
In addition, the Spirit has no familial relationship to Christians. God is our Father and Christ is our Elder Brother. Paul says "Jerusalem above . . . is the mother of us all" (Galatians 4:26). The Spirit, though, is not a person but a gift of God, the mind and power of God working in and through us (II Timothy 1:7).
Finally, the history of the trinity doctrine is open knowledge. The true church never accepted the idea, and even the false church did not embrace it until three centuries after Christ! Even then, it was only accepted as a political concession to the Roman emperor, Constantine. Add these facts to its absence in the Scripture, and it is no wonder the Catholics and Protestants call it a mystery!
Richard T. Ritenbaugh
Lying to the Holy Spirit
2 Corinthians 11:2
Being the one who wrote about the fruit of the Spirit and the works of the flesh, Paul understood the difference between carnal and godly jealousy.
What was Paul's motive for teaching and guiding the church? What was the object of his jealousy? Was he hoarding this little group for himself or keeping enough people in his group to support his lifestyle and agenda? The various definitions of the Greek word zeloo (often translated as "affect," "covet," "desire," "envy," "jealous," or "zealous") provided by Vine's Dictionary of New Testament Words give us some insights: "to seek or desire eagerly," "to desire to have," "to take a warm interest in," "to seek zealously." From this perspective, we see that Paul's motives were virtuous. He was eagerly desirous to do everything in his God-given power to present the church to Christ as a chaste virgin! He was closely watching over these people with godly jealousy.
Notice, Paul was not jealous of these people but for them, and maybe that is part of our misunderstanding of godly jealousy. God has no reason to be jealous of us or anything else, but He certainly has a burning desire for us!
Has something ever caught our interest so much and fired a yearning for it that we could not rest until that desire was satisfied? These two ideas, jealousy and consuming fire, have something in common, as Deuteronomy 4:24 suggests: Our jealous God is a consuming fire!
This is one of God's attributes of which we might at first be afraid, as the author of Hebrews points out (Hebrews 12:29). When we think of fire, chances are we first think of being burned or consumed. Yet, fire can also be used as a purifier, and it can sure feel good on a cold winter morning. Many people can sit and watch a fire in the hearth for hours, listening to the soothing crackle and pop of the wood and enjoying its warmth.
A fire is a beautiful sight. It contains many different shades of red, orange, and yellow flowing together, and if it gets hot enough, one can see deep shades of blue in it as well. The coals or the burning embers seem as if they are pulsating with heat and energy all the while they are slowly being consumed and their energy dissipating.
Yet, recall the burning bush where God commissioned Moses to lead His people out of slavery (Exodus 3:2). It was totally enveloped in fire, yet it was not destroyed. As long as God was in it, the energy never diminished! The sight was so brilliant in depicting God's glory that Moses dropped to his knees and bowed to the ground. This event demonstrates that godly jealousy comes first, and it issues in fire!
What, then, is the motive and object of God's jealousy? In seeking to reproduce Himself, God is preparing a bride for His Son. The practice of parents' choosing their children's spouses is not common in our Western world, but many of us wish our children were so likeminded with us that they would totally trust us with their happiness for the rest of their lives.
Jesus trusts His Father because He knows that He is a jealous God, and His jealousy is directed toward Him and the perfecting of His bride, the church. The Father desires that we be given a spirit body and be filled with His mind and power. He is eager to give us His only companion in wedlock, bestowing on us His Family name and making us heirs of His mighty Kingdom!
On the other hand, Satan begins very early in our lives to plant seeds of carnal jealousy, never missing a chance to tempt us to react according to his evil spirit. The sin of jealousy begins in our minds, and if it is not eliminated, it will inhibit God's Spirit from dominating our thinking. The two cannot dwell together.
Ronny H. Graham
The Jealousy of God
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