The Jewish Influence on Fire Worship

Many mistakenly state that Zoroastrianism influenced Judaism, but I propose that the written scriptures influenced those who heard or read about God’s presence as a fire. The Jewish influence on others cannot be ignored.

The transformative appearance of God’s presence in the burning bush marks the turning point in the life of Moses (Exodus 3). The Jews told this life-changing event to their children, “You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” ^[1]all quotes are from the ESV (Deut. 6:7). The hearers would fix on the idea that God’s presence appeared as unquenchable fire calling Moses. The ancient mind valued oral tradition. However, the story preserved in written form also became a sacred authority to avoid accommodation when retold.

God’s Presence as a Fire

For these early believers, the Scriptures portray the appearance of God as a fire or a bright light. So, let’s look at some other occasions where the Jewish influence could affect others:

1. “And God said, ‘Let there be light’ and there was light” (Genesis 1:3). The sun (created on the fourth day)is not this light, but God’s appearance in the world seems to imply a light coming directly from him.
2. “When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. ¹⁸ On that day the Lord made a covenant with Abram” (Genesis 15:17-18a). The Lord God made an unconditional covenant with Abraham by passing through the sacrificial elements he laid out. Yet, God’s appearance was a smoking fire pot and a flaming torch. An appearance twice marked with fire.
3. “And the Lord went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night” (Exodus 13:21). God directed his people by fire as a representation of his presence during the night. Moses remarks to the people “For the Lord your God is a consuming fire, a jealous God” (Deut. 4:24). A similar passage explains in the next chapter: “And as soon as you heard the voice out of the midst of the darkness, while the mountain was burning with fire, you came near to me, all the heads of your tribes, and your elders. 24 And you said, “Behold, the Lord our God has shown us his glory and greatness, and we have heard his voice out of the midst of the fire. This day we have seen God speak with man, and man still live. 25 Now therefore why should we die? For this great fire will consume us. If we hear the voice of the Lord our God anymore, we shall die” (Deut. 5:23-25). They heard the words of God and saw his presence in the fire. Therefore, they had a healthy fear and respect for him when he gave them the Ten Commandments. God’s presence is not just a fire to lead one to worship fire; in multiple scenes, His presence is a bright light.
4. During Korah’s rebellion, an interesting thing occurs. “And fire came out from the Lord and consumed the 250 men offering the incense” (Numbers 16:35). The fiery presence of the Lord in judgment also created quite a fear and respect in the people.

The Power of the Written Word

Moses wrote the first five books of the Bible about 900 years before the time of Darius the Great. These books came by inspiration and we call them the Scriptures. The Jewish influence centers on their written word after the time of Moses. These two historical facts stand before us to consider:

1. The biblical exodus took place in 1446 B.C.^[2]https://answersingenesis.org/bible-characters/moses/searching-for-moses/, and Moses wrote his inspired books then.
2. Secondly, Darius the Great (522-486 B.C.) authorized that the Avesta’s oral ideas and traditions be written down.^[3]https://www.britannica.com/topic/Avesta-Zoroastrian-scripture The Jewish Scriptures (books of Moses) existed at least 800 years before this time period. Also, other portions like Psalms and Isaiah (200 to 500 years before) were before this time period. In addition, history shows that the Zoroastrian book was standardized between the 3rd to 7th century A.D. This is a staggering 700 to 800 years after their first written portion.^[4]https://www.britannica.com/topic/Avesta-Zoroastrian-scripture The forming of Old Persian script aided portions of the Avesta in a written text, yet not the complete book they have today.^[5]https://iranicaonline.org/articles/avesta-holy-book Their standardization did not occur immediately, which shows how they valued oral traditions.

This historical Avesta process contrasts remarkably with the Jewish scriptures of that time codified by Ezra the Priest.^[6]https://answersingenesis.org/bible-characters/moses/evidence-mosaic-authorship-of-torah/ Amazingly, the Persian King Artaxerxes (465 to 424 B.C.) said about him, “For you are sent by the king and his seven counselors to make inquiries about Judah and Jerusalem according to the Law of your God, which is in your hand” (Ezra 7:14). His words clarify that Ezra had in his hands the book of the Law of Moses – a written text to show to the king. The Jewish influence on this occasion can be confirmed that their books made a difference. The Jewish practice of writing down the Scriptures began multiple centuries before with Moses, Samuel, and David. This was a key sacred value for them.

Darius’ Concern Incriptions

Now Darius the Great reveals the importance of written words to influence future generations when he made the rock inscriptions of Behistun. He knew written words formed a stronger impression than any oral traditions as well as a more permanent existence. So likewise, God’s revealing and giving Moses the ability to write out the Torah (books of Moses) as Scriptures creates a stronger influence than any oral historical tradition could possibly blaze.

Babylon’s Emphasis on Learning

The book of Daniel demonstrates the importance of the political center in gathering scholars not just to repeat oral traditions but written knowledge. Notice what Nebuchadnezzar did, “Then the king commanded Ashpenaz, his chief eunuch, to bring some of the people of Israel, both of the royal family and of the nobility, ⁴ youths without blemish, of good appearance and skillful in all wisdom, endowed with knowledge, understanding learning, and competent to stand in the king’s palace, and to teach them the literature and language of the Chaldeans” (Daniel 1:3-4). The Babylonian and Persian empires knew the importance of written literature to influence their future spiritual and political ministers. Did they know that the Jewish influence on their society involved learning in this way?

Time Line of Learning

Based on this information, the idea that God’s presence is an unquenchable fire stood clearly in the minds of the Jewish people. Therefore, any interactions or conversations about God’s covenant with Abraham or dealings with Moses would find a reference to a fiery divine presence. A fact noticed in the developing oral traditions of that time.

I tend to think clear, written testimony repeated in various written stories would have a more significant impact than any sense of oral renditions of ideas. Anyone who has lived in an oral society knows the task of keeping a standard consistency in storytelling. Each generation tended toward adaptation and nuances on the material for their situation. As a result, stories often flow and expand with each generation.

Sacred Authoritative Scripture

Yet, when we speak of Jewish scripture, the classification consists of a “sacred authoritative text, which in the Jewish and Christian context, the community acknowledges as having authority over the faith and practice of its members.” ^[7]Eugene Ulrich, “The Canonical Process, Textual Criticism, and Latter Stages in the Composition of the Bible” Sha’arei Talmon: Studies in the Bible, Qumran, and the Ancient Near … Continue reading The divine Scriptures grant authority and a long-term influence on followers’ beliefs, besides the ability to maintain consistency in what a certain prophet said. The text avoided external accommodations and nuances to what happened.

Similar to this thought process is the value Jews placed on the word of God: “With my whole heart I seek you; let me not wander from your commandments! ¹¹ I have stored up your word in my heart, that I might not sin against you.” (Psalms 119:10-11). They read, meditated, and valued the written word of God. Outside influences could not change the words, the Psalms, or their perspective.

Isaiah’s Written Prophecy

Notice the words of the prophet Isaiah written at least 150 years before the time of Darius the Great:

“For behold, the Lord will come in fire,
    and his chariots like the whirlwind,
to render his anger in fury,
¹⁶ For by fire will the Lord enter into judgment,
    and by his sword, with all flesh;
    and those slain by the Lord shall be many. (Isaiah 66:15-16)

While Avesta, as an oral Zoroastrian tradition, eventually had some semblance of influence on the Persian community, especially during the reign of Darius the Great. However, this ability or authority came when portions were standardized. The later Sasanian standardization process demonstrated the issues of nuance that affected their century-old traditions. Only then did their prayers and hymns take on a standard written form. ^[8]https://www.worldhistory.org/Avesta/ Their process resembled a long tradition of accommodation on their oral traditions.

So, where did the idea of a deity as fire come from? I think this much-ignored evidence that some scholars suppress to maintain political/religious correctness can no longer be hidden. The Old Testament Scriptures give proof to us today in what direction possible religious influence existed – the Jewish influenced by their Scripture. In realizing the historical evidence, there is much uncertainty or possibility that Zoroastrianism could even tempt any influence on Judaism.

For further Persian studies, check out Cutting the Shah Nameh.

Or my comparative study called Searching Below the Surface.

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