For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
His body also [was] like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
The chariots shall rage in the streets, they shall justle one against another in the broad ways: they shall seem like torches, they shall run like the lightnings.
And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the south.
Ask ye of the LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
When he made a decree for the rain, and a way for the lightning of the thunder:
His countenance was like lightning, and his raiment white as snow:
And he said unto them, I beheld Satan as lightning fall from heaven.
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.
And the angel took the censer, and filled it with fire of the altar, and cast [it] into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
And the living creatures ran and returned as the appearance of a flash of lightning.
As for the likeness of the living creatures, their appearance [was] like burning coals of fire, [and] like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.
When he uttereth [his] voice, [there is] a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
He directeth it under the whole heaven, and his lightning unto the ends of the earth.
Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
Canst thou send lightnings, that they may go, and say unto thee, Here we [are]?
Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook.
He gave up their cattle also to the hail, and their flocks to hot thunderbolts.
His lightnings enlightened the world: the earth saw, and trembled.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.
When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great.
Related Topics and Bible Verses
frequently referred to by the sacred writers (Nah. 1:3-6).
Thunder and lightning are spoken of as tokens of God's wrath (2
Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They
represent God's glorious and awful majesty (Rev. 4:5), or some
judgment of God on the world (20:9).
an instrument of war; a light spear. "Fiery darts" (Eph. 6:16)
are so called in allusion to the habit of discharging darts from
the bow while they are on fire or armed with some combustible
material. Arrows are compared to lightning (Deut. 32:23, 42; Ps.
lightning. (1.) The residence of Adoni-bezek, in the lot of
Judah (Judg. 1:5). It was in the mountains, not far from
Jerusalem. Probably the modern Bezkah, 6 miles south-east of
(2.) The place where Saul numbered the forces of Israel and
Judah (1 Sam. 11:8); somewhere in the centre of the country,
near the Jordan valley. Probably the modern Ibzik, 13 miles
north-east of Shechem.
At first made of reeds, and then of wood tipped with iron.
Arrows are sometimes figuratively put for lightning (Deut.
32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were used
in war as well as in the chase (Gen. 27:3; 49:23). They were
also used in divination (Ezek. 21:21).
The word is frequently employed as a symbol of calamity or
disease inflicted by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23.
Comp. Ezek. 5:16), or of some sudden danger (Ps. 91:5), or
bitter words (Ps. 64:3), or false testimony (Prov. 25:18).
lightning, the son of Abinoam (Judg. 4:6). At the summons of
Deborah he made war against Jabin. She accompanied him into the
battle, and gave the signal for the little army to make the
attack; in which the host of Jabin was completely routed. The
battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.).
This deliverance of Israel is commemorated in Judg. 5. Barak's
faith is commended (Heb. 11:32). "The character of Barak, though
pious, does not seem to have been heroic. Like Gideon, and in a
sense Samson, he is an illustration of the words in Heb. 11:34,
'Out of weakness were made strong.'" (See DEBORAH ¯T0000996.)
the graves of the longing or of lust, one of the stations of the
Israelites in the wilderness. It was probably in the Wady
Murrah, and has been identified with the Erweis el-Ebeirig,
where the remains of an ancient encampment have been found,
about 30 miles north-east of Sinai, and exactly a day's journey
from 'Ain Hudherah.
"Here began the troubles of the journey. First, complaints
broke out among the people, probably at the heat, the toil, and
the privations of the march; and then God at once punished them
by lightning, which fell on the hinder part of the camp, and
killed many persons, but ceased at the intercession of Moses
(Num. 11:1, 2). Then a disgust fell on the multitude at having
nothing to eat but the manna day after day, no change, no flesh,
no fish, no high-flavoured vegetables, no luscious fruits...The
people loathed the 'light food,' and cried out to Moses, 'Give
us flesh, give us flesh, that we may eat.'" In this emergency
Moses, in despair, cried unto God. An answer came. God sent "a
prodigious flight of quails, on which the people satiated their
gluttonous appetite for a full month. Then punishment fell on
them: they loathed the food which they had desired; it bred
disease in them; the divine anger aggravated the disease into a
plague, and a heavy mortality was the consequence. The dead were
buried without the camp; and in memory of man's sin and of the
divine wrath this name, Kibroth-hattaavah, the Graves of Lust,
was given to the place of their sepulchre" (Num. 11:34, 35;
33:16, 17; Deut. 9:22; comp. Ps. 78:30, 31)., Rawlinson's Moses,
p. 175. From this encampment they journeyed in a north-eastern
direction to Hazeroth.
(1.) 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.
(2.) 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.
(3.) 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
(4.) 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). The Israelites burned the images (2 Kings
10:26; R.V., "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
(5.) 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).
Resurrection of Christ
one of the cardinal facts and doctrines of the gospel. If Christ
be not risen, our faith is vain (1 Cor. 15:14). The whole of the
New Testament revelation rests on this as an historical fact. On
the day of Pentecost Peter argued the necessity of Christ's
resurrection from the prediction in Ps. 16 (Acts 2:24-28). In
his own discourses, also, our Lord clearly intimates his
resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John
The evangelists give circumstantial accounts of the facts
connected with that event, and the apostles, also, in their
public teaching largely insist upon it. Ten different
appearances of our risen Lord are recorded in the New Testament.
They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is
recorded at length only by John (20:11-18), and alluded to by
(2.) To certain women, "the other Mary," Salome, Joanna, and
others, as they returned from the sepulchre. Matthew (28:1-10)
alone gives an account of this. (Comp. Mark 16:1-8, and Luke
(3.) To Simon Peter alone on the day of the resurrection. (See
Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of
the resurrection, recorded fully only by Luke (24:13-35. Comp.
Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others
"with them," at Jerusalem on the evening of the resurrection
day. One of the evangelists gives an account of this appearance,
(6.) To the disciples again (Thomas being present) at
Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also
1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of
this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an
appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not
informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They
accompanied him from Jerusalem to Mount Olivet, and there they
saw him ascend "till a cloud received him out of their sight"
(Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on
most of these occasions our Lord afforded his disciples the
amplest opportunity of testing the fact of his resurrection. He
conversed with them face to face. They touched him (Matt. 28:9;
Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42,
43; John 21:12, 13).
(11.) In addition to the above, mention might be made of
Christ's manifestation of himself to Paul at Damascus, who
speaks of it as an appearance of the risen Saviour (Acts 9:3-9,
17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may
have been other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father
(Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12;
Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3)
of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release
from his undertaking as surety, and an evidence of the Father's
acceptance of his work of redemption. It is a victory over death
and the grave for all his followers.
The importance of Christ's resurrection will be seen when we
consider that if he rose the gospel is true, and if he rose not
it is false. His resurrection from the dead makes it manifest
that his sacrifice was accepted. Our justification was secured
by his obedience to the death, and therefore he was raised from
the dead (Rom. 4:25). His resurrection is a proof that he made a
full atonement for our sins, that his sacrifice was accepted as
a satisfaction to divine justice, and his blood a ransom for
sinners. It is also a pledge and an earnest of the resurrection
of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21;
1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it
authenticated all his claims (John 2:19; 10:17). "If Christ did
not rise, the whole scheme of redemption is a failure, and all
the predictions and anticipations of its glorious results for
time and for eternity, for men and for angels of every rank and
order, are proved to be chimeras. 'But now is Christ risen from
the dead, and become the first-fruits of them that slept.'
Therefore the Bible is true from Genesis to Revelation. The
kingdom of darkness has been overthrown, Satan has fallen as
lightning from heaven, and the triumph of truth over error, of
good over evil, of happiness over misery is for ever secured."
With reference to the report which the Roman soldiers were
bribed (Matt. 28:12-14) to circulate concerning Christ's
resurrection, "his disciples came by night and stole him away
while we slept," Matthew Henry in his "Commentary," under John
20:1-10, fittingly remarks, "The grave-clothes in which Christ
had been buried were found in very good order, which serves for
an evidence that his body was not 'stolen away while men slept.'
Robbers of tombs have been known to take away 'the clothes' and
leave the body; but none ever took away 'the body' and left the
clothes, especially when they were 'fine linen' and new (Mark
15:46). Any one would rather choose to carry a dead body in its
clothes than naked. Or if they that were supposed to have stolen
it would have left the grave-clothes behind, yet it cannot be
supposed they would find leisure to 'fold up the linen.'"