Easton's Bible Dictionary (1897)
) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9). Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2; Num. 3:4).
The victims slain for sin offerings were afterwards consumed by fire outside the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11). ) For domestic purposes, such as baking, cooking, warmth, etc. (Jer. 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Ex. 35:3; Num. 15:32-36). ) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22).
The bodies of infamous persons who were executed were also sometimes burned (Josh. 7:25; 2 Kings 23:16). ) In war, fire was used in the destruction of cities, as Jericho (Josh. 6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of the Canaanites were burnt (Josh. 11:6, 9, 13). , “pillars”) of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood. Torches were sometimes carried by the soldiers in battle (Judg. 7:16).
) Figuratively, fire is a symbol of Jehovah’s presence and the instrument of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.). God’s word is also likened unto fire (Jer. 23:29). It is referred to as an emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15; 1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10; 21:8). The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3).
Smith's Bible Dictionary (1863)
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called “strange fire,” and for the use of such Nadab and Abihu were punished with death by fire from God.
Hastings' Dictionary of the Bible (1898)
FIRE was of course used for cooking and for warmth. We find reference to the latter use in Jer 36:22; Luke 22:55; John 18:18. See Fuel. A hearth with lighted wood or a pan with burning charcoal is mentioned in the passages specified as the sources of the heat. Fire was used in the service of God to consume the sacrifices partially or entirely. There may be a question whether Abel offered a burnt-sacrifice. Gen 4:4, but surely, from the time of Noah, fire was used with the sacrifices. The Mosaic law prescribes its use. Lev 1:7, and this burnt-altar fire was to be kept ever burning.
Lev 6:9, Lev 6:13. Fire was the sign of the divine presence and acceptance. Thus, the heavenly fire which came down upon the altar of burnt-offering on the occasion of the first sacrifice after the giving of the Law, Lev 9:24, indicated Jehovah's gracious pleasure in the service. To the same end fire was sent in other instances, Jud 6:21; 1 Kgs 18:38; 1 Chr 21:26. Fire was used as a purifier. Num 31:22-23; cf. Zech 13:8-9. The victims slain for sin-offerings were afterward consumed by fire. Lev 4:12, Lev 4:21; Lev 6:30; Lev 16:27.
The Nazarite marked the conclusion of his vow by shaving his head and casting the hair into the fire on the altar of burnt-offering. Num 6:18. It was forbidden by the Law to kindle a fire on the Sabbath, Ex 35:3; Num 15:32; but some maintain that the prohibition applies to the preparation, and not to the heating, of food. Consequently, by having the principal meal, which was always eaten in the evening, a little earlier on Friday and a little later on Saturday, the Jew could have a hot meal every day in the week.
The law held him who wilfully or carelessly set fire to ripe or harvested fields on which the grain yet stood pecuniarily liable for damages. Ex 22:6. The punishment of death by fire was inflicted in early times. Jer 29:22; Dan 3:20-21. See Furnace. It is enjoined by the Law in the case of incest with a mother-in-law, and of unchastity on the part of the daughter of a priest. Lev 20:14; John 21:9. But it is reasonable to suppose that in both these cases the condemned were first killed by stoning or strangling, and then their bodies burnt. To fire the gates was one way of ending a siege.
Jud 9:49, Jud 9:52. Fire is the comparison of intense love, Song 8:6; of the injuring tongue, Ps 120:4; Prov 16:27; Jas 3:5, and of godlessness, Isa 9:18. The anger of God burns as fire, Ps 79:5; Ps 89:46; Nah 1:6. His word is like fire, Jer 23:29. Yea, he himself is a consuming fire, Deut 4:24; Heb 12:29. The word is frequently used metaphorically. The "strange fire," Lev 10:1, is generally explained as common fire, not taken from the holy fire of the altar.
But inasmuch as no express law forbade the burning of incense by ordinary fire, it is very probable that the offence consisted in presenting an incense-offering not commanded in the law in an improper, merely vainglorious spirit. The time and manner of the ofiering were "strange," not the fire.