W. Cruickshank.
FEAR (</)6i3os, ^o^elffOai, ^o^epSs ; d(p6j3us, ' without fear ' ; ?/c0o/3os, ' exceedingly afraid '). — While there is a natural fear in the presence of danger — e.g. in a hurricane at sea (Ac 27") — which is not speci- fically human, spiritual fear is distinctive of man, whose motives and actions lack their finest quality
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unless they are influenced by it. The last count in the indictment which St. Paul draws up against both Jew and Gentile — comprehensive and explana- tory of all the rest — is that there is no fear of God before their eyes (Ro 3^^). This is the stupid, un- thinking fearlessness of men who are blind to the realities of the spiritual world to which they be- long. If they but knew God, they could not but fear Him, supposing they are guilty of even a frac- tion of the sins which are here laid to their charge. .So soon as their eyes are opened, and their con- sciences quickened, they discover that it is a fear- ful thing {(pojiepov) to fall into the hands of the living God (He 10^^). But if, conscious of demerit, they cry to Him for mercy, their sins are forgiven, and henceforth they live as in His sight, recogniz- ing that to fear God and keep His commandments is the whole duty of man.
This was the religion of the devout JeAv, and when the Gentile, dissatisfied alike with the old gods of Olympus and the cold abstractions of philo- sophy, came to the synagogues of the 'dispersion' in search of a higher faith and a purer morality, he was taught to ' fear God.' He became a (po^ovfievos (or cre^ofxevos) rbv deov, though he might never com- pletely judaize himself by accepting the mark of the covenant. The God-fearer is very frequently referred to in the Apostolic Age (Ac 10-- -2- ^ \Z^^- ^^ etc.), and many of the earliest Gentile converts to Christianity were men and women whose fear of God had prepared them for the reception of the gospel. The Torah was thus a tutor to bring them to Christ. The religion of law, in which God was a Sovereign to be obeyed and a .Judge to be dreaded, was consummated by the religion of love, in which God is a Father and Christ a Saviour-Brother. It is the distinctive message of Christianity that God wills men to serve Him without fear (d(^6/3ws, Lk V*), with a love which casts out fear (1 Jn 4'^), with a Ijoldness which seeks His immediate presence (He 10^^), with a freedom and familiarity which prompt tlie cry ' Abba, Father ' (Ro 8'^). ' Ye have not re- ceived the spirit of bondage again to fear, but ye have received the spirit of sonship.' 'EXei'^fpi'a, -nap- pT](7la, and d7d7r7; — dominant notes in the gospel of St. Paul, the writer of Hebrews, and St. John — are all antipodal to fear. The atmosphere of the house- liold of God is filial trust, not servile suspicion and dread.
In the Christian life, nevertheless, there is a new place for the old instinct of fear. Wearing a fresh livery, it is transformed into a guardian of the be- liever's dear-bought possessions. Godly repentance has wrought — what fear ! (2 Co 7^'). Thus there is an ethical fear Avhich accompanies a great re- sponsibility, a passionate love, and a noble heroism. There is a fear which is the opposite of high-minded- ness (Ro 11-"), and without which no man can work out his salvation (Ph 2^-) or perfect his holiness (2 Co ?')• There is a fear of personally coming- short and permitting others to come short {varepT]- Kivai, He 4^). There is the paranymph's jealous fear lest the Bridegroom should lose His bride (2 Co IP), the Apostle's anxious fear lest his converts should be found unworthy (12-°). There is the scrupulous fear of Bunyan's INIr. Fearing, who ' was, above many, tender of sin ; he was so afraid of doing- injuries to others, that he often would deny himself of that which was lawful, because he would not offend ' (cf. 1 Co S^^). There is a fear, like that of the angels in Sodom, animating those who snatch erring ones as brands from the burning, while they hate even the garment spotted by the flesh ( Jude -^).
F'rom the natural fear which listens either to the whispers of inward weakness or the threats of out- ward despotism, Christianity suffices to deliver men. P'or the sensitive human spirit, which often pathetically confesses its ' weakness and fear and
much trembling ' (1 Co 2^ ; cf. 2 Co 7^), Christ indeed shows the utmost tenderness, and again and again St. Paul received night-visions in which his Lord bade him 'Be not afraid' (/tr? <po^ov, Ac 18^, 27^*). But for the timidity which sacrifices principles and shirks duties Christianity has no mercy. To this fear it gives a special name, calling it not 0(5/3os but deiXia (2 Ti V), a fearfulness which is synonym- ous with cowardice, and the fearful {oeiXoi, Rev 21"), who prove apostates in the hour of danger, denying Christ and worshipping Cajsar, stand first in the black list of those who go down to the second death.
The NT shrinks from attributing (po^os to Christ, yet something Avould have been lacking in His matchless character if He had not given the best illustration of the j^resence of fear in even the most filial life. In the hour of His agony, when His Father's Avill was the one certainty which nothing- could obscure. His godly fear of swerving an inch from the line of duty gave Him the su- preme moral victory. He was heard for His evXd^eia, that perfect reverence which dictated a perfect submission : ' exauditus pro sua reverentia ' ( Vulg. ).