THIS WORD FEAR AS TAKEN FOR GOD HIMSELF.
FIRST. Of this word "fear," AS IT RESPECTETH GOD HIMSELF, who is the object
of our fear.
By this word fear, as I said, we are to understand God himself, who is the object
of our fear: For the Divine majesty goeth often under this very name himself. This
name Jacob called him by, when he and Laban chid together on Mount Gilead, after
that Jacob had made his escape to his father's house; "Except," said he,
"the God of my father, the God of Abraham, and the fear of Isaac had been with
me, surely thou hadst sent me away now empty." So again, a little after, when
Jacob and Laban agree to make a covenant of peace each with other, though Laban,
after the jumbling way of the heathen by his oath, puts the true God and the false
together, yet "Jacob sware by the fear of his father Isaac" (Gen 31:42,53).[1]
By the fear, that is, by the God of his father Isaac. And, indeed, God may well be
called the fear of his people, not only because they have by his grace made him the
object of their fear, but because of the dread and terrible majesty that is in him.
"He is a mighty God, a great and terrible, and with God is terrible majesty"
(Dan 7:28, 10:17; Neh 1:5, 4:14, 9:32; Job 37:22). Who knows the power of his anger?
"The mountains quake at him, the hills melt, and the earth is burned at his
presence, yea, the world, and all that dwell therein. Who can stand before his indignation?
who can abide in the fierceness of his anger? his fury is poured out like fire, and
the rocks are thrown down by him" (Nahum 1:5,6). His people know him, and have
his dread upon them, by virtue whereof there is begot and maintained in them that
godly awe and reverence of his majesty which is agreeable to their profession of
him. "Let him be your fear, and let him be your dread." Set his majesty
before the eyes of your souls, and let his excellency make you afraid with godly
fear (Isa 8:13).
There are these things that make God to be the fear of his people.
First. His presence is dreadful, and that not only his presence in common, but his
special, yea, his most comfortable and joyous presence. When God comes to bring a
soul news of mercy and salvation, even that visit, that presence of God, is fearful.
When Jacob went from Beersheba towards Haran, he met with God in the way by a dream,
in the which he apprehended a ladder set upon the earth, whose top reached to heaven;
now in this dream, from the top of this ladder, he saw the Lord, and heard him speak
unto him, not threateningly; not as having his fury come up into his face; but in
the most sweet and gracious manner, saluting him with promise of goodness after promise
of goodness, to the number of eight or nine; as will appear if you read the place.
Yet I say, when he awoke, all the grace that discovered itself in this heavenly vision
to him could not keep him from dread and fear of God's majesty. "And Jacob awaked
out of his sleep, and he said, Surely the Lord is in this place, and I knew it not;
and he was afraid and said, How dreadful is this place! this is none other but the
house of God, and this is the gate of heaven" (Gen 28:10-17).
At another time, to wit, when Jacob had that memorable visit from God, in which he
gave him power as a prince to prevail with him; yea, and gave him a name, that by
his remembering it he might call God's favour the better to his mind; yet even then
and there such dread of the majesty of God was upon him, that he went away wondering
that his life was preserved (Gen 32:30). Man crumbles to dust at the presence of
God; yea, though he shows himself to us in his robes of salvation. We have read how
dreadful and how terrible even the presence of angels have been unto men, and that
when they have brought them good tidings from heaven (Judg 13:22; Matt 28:4; Mark
16:5,6). Now, if angels, which are but creatures, are, through the glory that God
has put upon them, so fearful and terrible in their appearance to men, how much more
dreadful and terrible must God himself be to us, who are but dust and ashes! When
Daniel had the vision of his salvation sent him from heaven, for so it was, "O
Daniel," said the messenger, "a man greatly beloved" ; yet behold
the dread and terror of the person speaking fell with that weight upon this good
man's soul, that he could not stand, nor bear up under it. He stood trembling, and
cries out, "O my lord, by the vision my sorrows are turned upon me, and I have
retained no strength. For how can the servant of this my lord talk with this my lord?
for as for me, straightway there remained no strength in me" (Dan 10:16-17).
See you here if the presence of God is not a dreadful and a fearful thing; yea, his
most gracious and merciful appearances; how much more then when he showeth himself
to us as one that disliketh our ways, as one that is offended with us for our sins?
And there are three things that in an eminent manner make his presence dreadful to
us.
1. The first is God's own greatness and majesty; the discovery of this, or of himself
thus, even as no poor mortals are able to conceive of him, is altogether unsupportable.
The man dies to whom he thus discovers himself. "And when I saw him," says
John, "I fell at his feet as dead" (Rev 1:17). It was this, therefore,
that Job would have avoided in the day that he would have approached unto him. "Let
not thy dread," says he, "make me afraid. Then call thou, and I will answer;
or let me speak, and answer thou me" (Job 13:21,22). But why doth Job after
this manner thus speak to God? Why! it was from a sense that he had of the dreadful
majesty of God, even the great and dreadful God that keepeth covenant with his people.
The presence of a king is dreadful to the subject, yea, though he carries it never
so condescendingly; if then there be so much glory and dread in the presence of the
king, what fear and dread must there be, think you, in the presence of the eternal
God?
2. When God giveth his presence to his people, that his presence causeth them to
appear to themselves more what they are, than at other times, by all other light,
they can see. "O my lord," said Daniel, "by the vision my sorrows
are turned upon me" ; and why was that, but because by the glory of that vision,
he saw his own vileness more than at other times. So again: "I was left alone,"
says he, "and saw this great vision" ; and what follows? Why, "and
there remained no strength in me; for my comeliness was turned into corruption, and
I retained no strength" (Dan 10:8,16). By the presence of God, when we have
it indeed, even our best things, our comeliness, our sanctity and righteousness,
all do immediately turn to corruption and polluted rags. The brightness of his glory
dims them as the clear light of the shining sun puts out the glory of the fire or
candle, and covers them with the shadow of death. See also the truth of this in that
vision of the prophet Isaiah. "Wo is me," said he, "for I am undone,
because I am a man of unclean lips, and I dwell in the midst of a people of unclean
lips." Why, what is the matter? how came the prophet by this sight? Why, says
he, "mine eyes have seen the King, the Lord of hosts" (Isa 6:5). But do
you think that this outcry was caused by unbelief? No; nor yet begotten by slavish
fear. This was to him the vision of his Saviour, with whom also he had communion
before (vv 2-5). It was the glory of that God with whom he had now to do, that turned,
as was noted before of Daniel, his comeliness in him into corruption, and that gave
him yet greater sense of the disproportion that was betwixt his God and him, and
so a greater sight of his defiled and polluted nature.
3. Add to this the revelation of God's goodness, and it must needs make his presence
dreadful to us; for when a poor defiled creature shall see that this great God hath,
notwithstanding his greatness, goodness in his heart, and mercy to bestow upon him:
this makes his presence yet the more dreadful. They "shall fear the Lord and
his goodness" (Hosea 3:5). The goodness as well as the greatness of God doth
beget in the heart of his elect an awful reverence of his majesty. "Fear ye
not me? saith the Lord; will ye not tremble at my presence?" And then, to engage
us in our soul to the duty, he adds one of his wonderful mercies to the world, for
a motive, "Fear ye not me?" Why, who are thou? He answers, Even I, "which
have" set, or "placed the sand for the bound of the sea by a perpetual
decree, that it cannot pass it; and though the waves thereof toss themselves, yet
can they not prevail; though they roar, yet can they not pass over it?" (Jer
5:22). Also, when Job had God present with him, making manifest the goodness of his
great heart to him, what doth he say? how doth he behave himself in his presence?
"I have heard of thee," says he, "by the hearing of the ear, but now
mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes"
(Job 42:5,6).
And what mean the tremblings, the tears, those breakings and shakings of heart that
attend the people of God, when in an eminent manner they receive the pronunciation
of the forgiveness of sins at his mouth, but that the dread of the majesty of God
is in their sight mixed therewith? God must appear like himself, speak to the soul
like himself; nor can the sinner, when under these glorious discoveries of his Lord
and Saviour, keep out the beams of his majesty from the eyes of his understanding.
"I will cleanse them," saith he, "from all their iniquity, whereby
they have sinned against me, and I will pardon all their iniquities whereby they
have sinned, and whereby they have transgressed against me." And what then?
"And they shall fear and tremble for all the goodness, and for all the prosperity
that I procure unto it" (Jer 33:8,9). Alas! there is a company of poor, light,
frothy professors in the world, that carry it under that which they call the presence
of God, more like to antics, than sober sensible Christians; yea, more like to a
fool of a play, than those that have the presence of God. They would not carry it
so in the presence of a king, nor yet of the lord of their land, were they but receivers
of mercy at his hand. They carry it even in their most eminent seasons, as if the
sense and sight of God, and his blessed grace to their souls in Christ, had a tendency
in them to make men wanton: but indeed it is the most humbling and heart-breaking
sight in the world; it is fearful.[2]
Object. But would you not have us rejoice at the sight and sense of the forgiveness
of our sins?
Answ. Yes; but yet I would have you, and indeed you shall, when God shall tell you
that your sins are pardoned indeed, "rejoice with trembling" (Psa 2:11).
For then you have solid and godly joy; a joyful heart, and wet eyes, in this will
stand very well together; and it will be so more or less. For if God shall come to
you indeed, and visit you with the forgiveness of sins, that visit removeth the guilt,
but increaseth the sense of thy filth, and the sense of this that God hath forgiven
a filthy sinner, will make thee both rejoice and tremble. O, the blessed confusion
that will then cover thy face whilst thou, even thou, so vile a wretch, shalt stand
before God to receive at his hand thy pardon, and so the firstfruits of thy eternal
salvation—"That thou mayest remember, and be confounded, and never open thy
mouth any more because of thy shame (thy filth), when I am pacified toward thee for
all that thou hast done, saith the Lord God" (Eze 16:63). But,
Second. As the presence, so the name of God, is dreadful and fearful: wherefore his
name doth rightly go under the same title, "That thou mayest fear this glorious
and fearful name, THE LORD THY GOD" (Deut 28:58). The name of God, what is that,
but that by which he is distinguished and known from all others? Names are to distinguish
by; so man is distinguished from beasts, and angels from men; so heaven from earth,
and darkness from light; especially when by the name, the nature of the thing is
signified and expressed; and so it was in their original, for then names expressed
the nature of the thing so named. And therefore it is that the name of God is the
object of our fear, because by his name his nature is expressed: "Holy and reverend
is his name" (Psa 111:9). And again, he proclaimed the name of the Lord, "The
Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness
and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and
sin, and that will by no means clear the guilty" (Exo 34:6,7).
Also his name, I am, Jah, Jehovah, with several others, what is by them intended
but his nature, as his power, wisdom, eternity, goodness, and omnipotency, &c.,
might be expressed and declared. The name of God is therefore the object of a Christian's
fear. David prayed to God that he would unite his heart to fear his name (Psa 86:11).
Indeed, the name of God is a fearful name, and should always be reverenced by his
people: yea his "name is to be feared for ever and ever," and that not
only in his church, and among his saints, but even in the world and among the heathen—"So
the heathen shall fear the name of the Lord, and all kings thy glory" (Psa 102:15).
God tells us that his name is dreadful, and that he is pleased to see men be afraid
before his name. Yea, one reason why he executeth so many judgments upon men as he
doth, is that others might see and fear his name. "So shall they fear the name
of the Lord from the west, and his glory from the rising of the sun" (Isa 59:19;
Mal 2:5).
The name of a king is a name of fear—"And I am a great king, saith the Lord
of hosts" (Mal 1:14). The name of master is a name of fear—"And if I be
a master, where is my fear? saith the Lord" (v 6). Yea, rightly to fear the
Lord is a sign of a gracious heart. And again, "To you that fear my name,"
saith he, "shall the Sun of righteousness arise with healing in his wings"
(Mal 4:2). Yea, when Christ comes to judge the world, he will give reward to his
servants the prophets, and to his saints, "and to them that fear his name, small
and great" (Rev 11:18). Now, I say, since the name of God is that by which his
nature is expressed, and since he naturally is so glorious and incomprehensible,
his name must needs be the object of our fear, and we ought always to have a reverent
awe of God upon our hearts at what time soever we think of, or hear his name, but
most of all, when we ourselves do take his holy and fearful name into our mouths,
especially in a religious manner, that is, in preaching, praying, or holy conference.
I do not by thus saying intend as if it was lawful to make mention of his name in
light and vain discourses; for we ought always to speak of it with reverence and
godly fear, but I speak it to put Christians in mind that they should not in religious
duties show lightness of mind, or be vain in their words when yet they are making
mention of the name of the Lord—"Let every one that nameth the name of Christ
depart from iniquity" (2 Tim 2:19).
Make mention then of the name of the Lord at all times with great dread of his majesty
upon our hearts, and in great soberness and truth. To do otherwise is to profane
the name of the Lord, and to take his name in vain; and "the Lord will not hold
him guiltless that taketh his name in vain." Yea, God saith that he will cut
off the man that doth it; so jealous is he of the honour due unto his name (Exo 20:7;
Lev 20:3). This therefore showeth you the dreadful state of those that lightly, vainly,
lyingly, and profanely make use of the name, this fearful name of God, either by
their blasphemous cursing and oaths, or by their fraudulent dealing with their neighbour;
for some men have no way to prevail with their neighbour to bow under a cheat, but
by calling falsely upon the name of the Lord to be witness that the wickedness is
good and honest; but how these men will escape, when they shall be judged, devouring
fire and everlasting burnings, for their profaning and blaspheming of the name of
the Lord, becomes them betimes to consider of (Jer 14:14,15; Eze 20:39; Exo 20:7).[3]
But,
Third. As the presence and name of God are dreadful and fearful in the church, so
is his worship and service. I say his worship, or the works of service to which we
are by him enjoined while we are in this world, are dreadful and fearful things.
This David conceiveth, when he saith, "But as for me, I will come into thy house
in the multitude of thy mercy, and in thy fear will I worship toward thy holy temple"
(Psa 5:7). And again, saith he, "Serve the Lord with fear." To praise God
is a part of his worship. But, says Moses, "Who is a God like unto thee, glorious
in holiness, fearful in praises, doing wonders?" (Exo 15:11). To rejoice before
him is a part of his worship; but David bids us "rejoice with trembling"
(Psa 2:11). Yea, the whole of our service to God, and every part thereof, ought to
be done by us with reverence and godly fear. And therefore let us, as Paul saith
again, "Cleanse ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God" (2 Cor 7:1; Heb 12).
1. That which makes the worship of God so fearful a thing, is, for that it is the
worship of GOD: all manner of service carries more or less dread and fear along with
it, according as the quality or condition of the person is to whom the worship and
service is done. This is seen in the service of subjects to their princes, the service
of servants to their lords, and the service of children to their parents. Divine
worship, then, being due to God, for it is now of Divine worship we speak, and this
God so great and dreadful in himself and name, his worship must therefore be a fearful
thing.
2. Besides, this glorious Majesty is himself present to behold his worshippers in
their worshipping him. "When two or three of you are gathered together in my
name, I am there." That is, gathered together to worship him, "I am there,"
says he. And so, again, he is said to walk "in the midst of the seven golden
candlesticks" (Rev 1:13). That is, in the churches, and that with a countenance
like the sun, with a head and hair as white as snow, and with eyes like a flame of
fire. This puts dread and fear into his service; and therefore his servants should
serve him with fear.
3. Above all things, God is jealous of his worship and service. In all the ten words,
he telleth us not anything of his being a jealous God, but in the second, which respecteth
his worship (Exo 20). Look to yourselves therefore, both as to the matter and manner
of your worship; "for I the Lord thy God," says he, "am a jealous
God, visiting the iniquity of the fathers upon the children." This therefore
doth also put dread and fear into the worship and service of God.
4. The judgments that sometimes God hath executed upon men for their want of godly
fear, while they have been in his worship and service, put fear and dread upon his
holy appointments. (1.) Nadab and Abihu were burned to death with fire from heaven,
because they attempted to offer false fire upon God's altar, and the reason rendered
why they were so served, was, because God will be sanctified in them that come nigh
him (Lev 10:1-3). To sanctify his name is to let him be thy dread and thy fear, and
to do nothing in his worship but what is well-pleasing to him. But because these
men had not grace to do this, therefore they died before the Lord. (2.) Eli's sons,
for want of this fear, when they ministered in the holy worship of God, were both
slain in one day by the sword of the uncircumcised Philistines (see 1 Sam 2). (3.)
Uzzah was smitten, and died before the Lord, for but an unadvised touching of the
ark, when the men forsook it (1 Chron 13:9,10). (4.) Ananias and Sapphira his wife,
for telling a lie in the church, when they were before God, were both stricken dead
upon the place before them all, because they wanted the fear and dread of God's majesty,
name, and service, when they came before him (Acts 5).
This therefore should teach us to conclude, that, next to God's nature and name,
his service, his instituted worship, is the most dreadful thing under heaven. His
name is upon his ordinances, his eye is upon the worshippers, and his wrath and judgment
upon those that worship not in his fear. For this cause some of those at Corinth
were by God himself cut off, and to others he has given the back, and will again
be with them no more (1 Cor 11:27-32).[4]
This also rebuketh three sorts of people.
[Three sorts of people rebuked.]
1. Such as regard not to worship God at all; be sure they have no reverence of his
service, nor fear of his majesty before their eyes. Sinner, thou dost not come before
the Lord to worship him; thou dost not bow before the high God; thou neither worshippest
him in thy closet nor in the congregation of saints. The fury of the Lord and his
indignation must in short time be poured out upon thee, and upon the families that
call not upon his name (Psa 79:6; Jer 10:25).
2. This rebukes such as count it enough to present their body in the place where
God is worshipped, not minding with what heart, or with what spirit they come thither.
Some come into the worship of God to sleep there; some come thither to meet with
their chapmen, and to get into the wicked fellowship of their vain companions. Some
come thither to feed their lustful and adulterous eyes with the flattering beauty
of their fellow-sinners. O what a sad account will these worshippers give, when they
shall count for all this, and be damned for it, because they come not to worship
the Lord with that fear of his name that became them to come in, when they presented
themselves before him![5]
3. This also rebukes those that care not, so they worship, how they worship; how,
where, or after what manner they worship God. Those, I mean, whose fear towards God
"is taught by the precept of men." They are hypocrites; their worship also
is vain, and a stink in the nostrils of God. "Wherefore the Lord said, Forasmuch
as this people draw near me with their mouth, and with their lips do honour me, but
have removed their heart far from me, and their fear toward me is taught by the precept
of men: therefore, behold I will proceed to do a marvellous work among this people,
even a marvellous work and a wonder: for the wisdom of their wise men shall perish,
and the understanding of their prudent men shall be hid" (Isa 29:13,14; Matt
15:7-9; Mark 7:6,7).[6] Thus I conclude this first thing, namely, that God is called
our dread and fear.
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1. This is a very remarkable illustration of godly fear. Jacob does not swear by the omnipresence or omniscience of God—nor by his omnipotence—nor by his love or mercy in his covenant—nor by the God of Abraham, but by the "fear of his father Isaac"—the sole object of his adoration. A most striking and solemn appeal to Jehovah, fixing upon our hearts that Divine proverb, "The fear of the Lord is the beginning of wisdom"—the source of all happiness, both in time and in eternity.—Ed. [1]
2. It is of solemn importance that we feel the vast difference between holy and unholy familiarity with God. Has he adopted us into his family? Can we, by a new birth, say "Our Father?" Still he is in heaven, we on earth. He is infinite in purity; Holy, Holy, Holy is his name. We are defiled, and can only approach his presence in the righteousness of the Saviour and Mediator. Then, O my soul, if it is thy bliss to draw near to the throne of grace with holy boldness, let it be with reverence and godly fear.—Ed. [2]
3. It is an awful thing to appeal to God for the truth of a lie! All appeals to God, not required by law, are worse than useless; they are wicked, and cast a doubt on the veracity of those who make them—Ed. [3]
4. "To give the back" ; to forsake, to depart, to treat with contempt. See Imperial Dictionary, vol. i. p. 145.—Ed. [4]
5. The genuine disciple "who thinketh no evil" will say, Can this be so now? Yes, reader, it is. Some go to God's house to worship their ease and forgetfulness in sleep; some for worldly purposes; some to admire the beauty of the frail body; but many to worship God in spirit and in truth. Reader, inquire to which of these classes you belong.—Ed. [5]
6. They worshipped God, not according to his appointment, but their own inventions—the direction of their false prophets, or their idolatrous kings, or the usages of the nations round about them. The tradition of the elders was of more value and validity with them than God's laws by Moses. This our Saviour applies to the Jews in his time, who were formal in their devotions, and wedded to their own inventions; and pronounces concerning them that in vain do they worship God. How many still in worship regard the inventions of man, and traditions of the church, more than the commands of God.—Ed. [6]
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