Fear of Man Vs Trust In the Lord

Verse 25 contrasts the snare of man’s fear of man with the assurance that whoso trusts in the LORD shall be safe. Because of fear of man Abraham denied his wife, Gen 12:12; Gen 20:2; Peter denied his LORD, Mat 26:69-75; and Elijha fled from the wicked Jezebel, 1Ki 19:3. In contrast, Daniel and his friends trusted the LORD and confounded world rulers, Dan 6:10; Dan 6:16-22; Dan 3:19-30. Moses trusted the LORD and he and the people he led were victors over Egyptian might and the sea, Exo 14:13-15; Exo 14:27-31.

Fuente: Garner-Howes Baptist Commentary

MAIN HOMILETICS OF Pro. 29:25-26

SAFETY FROM A SNARE

I. Men fear and hope too much from their fellow men. This fear and this hope are very active agents in this world, influencing men often to abstain from what they know to be right, and inducing them to do deeds of evil. Good men have often staggered and sometimes fallen before this fear and have been misled by this false hope, and both the hope and the fear are intensified when the object of them belongs to the ranks of the conventually greatwhen the man whom they desire to propitiate is a ruler among his fellows. Such a man sometimes has the power to injure those who displease him, and has also much that he can bestow upon those who seek his favour; but the weight of his displeasure and the worth of his gifts are generally estimated far too highly by his inferiors in rank, and when this is the case they are snares which lead to sin.

II. Trust in God is the only escape from the fear that will mislead, and the hope that will disappoint. The many and great contrasts, not only between the favour of God and the favour of man, but between all that is connected with the seeking and the bestowal, will lead every wise man to forsake the pursuit of the less for the greater.

1. The favour of an earthly ruler is often obtained only by the exercise of great skill on the part of the seeker. When the woman of Tekoa desired to obtain from David the forgiveness of Absalom, what ingenuity on her part was necessary in order to gain the monarchs ear and goodwill. She had to study how to put the case before him in the best light, and to enact a little drama before his eyes in order to enlist his attention and soften his heart. And yet she was pleading with a tender-hearted father for his own son. How different is it when we plead for the mercy of God either for ourselves or others. The simplest statement of the case is sufficient; no schemes or plans of any kind are necessary to win the ear of Him who is always waiting to be gracious.

2. Success with an earthly ruler is often quite unconnected with the merit or demerit of the pleader. It often happens that the most worthless characters obtain the greatest favours, even if the ruler himself be a fairly impartial man, because they have more friends at court than a deserving man. In the case just mentioned, Absalom, a thoroughly bad man, was able to command the services of a person who was probably more fitted to gain the desired end than any person in the kingdom. If there had been a banished subject who really merited a free pardon from the king, he would probably not have been able to command the services of so successful a pleader as the woman of Tekoa. But the case is altogether different with Him who doth not judge after the sight of His eyes, neither reprove after the hearing of His ears. (Isa. 11:3.) The judgment which cometh from the Lord is founded on the strictest impartiality, and depends upon nothing but the character and needs of the suitor. If we add to these drawbacks the uncertain good which may be contained in the favour of a ruler even after it is obtained, we may well wonder that it is as true now as in Solomons days that the many seek it, and only the few trust their earthly and their spiritual interests with their God. How many of the few who are not disappointed of the favour of great men are disappointed in it, and find it a poor and unsatisfying portion after all; but the testimony of all those who seek the higher good is In Thy favour is life, and Thy loving-kindness is better than life. (Psa. 63:3.)

OUTLINES AND SUGGESTIVE COMMENTS

To those who look out upon society from the standpoint of trust in God, the greatest magnates of the world will appear only as grasshoppers. He who can say, Surely my judgment is with the Lord, will stand before his race with undaunted heroism, and before his God with devotion. Conscious dependence on the Almighty is the spirit of independence towards men.Dr. David Thomas.

The fear of man leads you into a snare, and will the fear of God make you safe? No; if the character of the affection remain the same, you will gain nothing by a change of object. If you simply turn round and fear God as you feared man you have not thereby escaped. The fear of the greater Being is the greater fear. The weight presses in the same direction, and it is heavier by all the difference between the finite and the infinite. It is not a transference of fear from man to God that can make the sinner safe. The kind of affection must be changed, as well as its object. Safety lies not in terror, but in trust. Hope leads to holiness. He who is made nigh to God by the death of His Son stands high above the wretched snares that entangled his feet when he feared men. The sovereigns son is safe from the temptation to commit petty theft. When you know in whom you have believed, and feel that any step in lifes journey hereafter may be the step into heaven, the fear of this man and the favour of that will exert no sensible influence in leading you to the right hand or to the left.Arnot.

Albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence; yet in the very best sense it fights sore against faith when it is upon its own dunghill. I mean in a sensible danger. Natures retraction of itself from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main pointthe state of the soulto intermit and falter at such a time, as we see in the examples of Abraham, Isaac, David, Peter, and others. The chameleon is said to be the most fearful of all creatures, and doth therefore turn himself into so many colours to avoid danger, which yet will not be. God equally hateth the timorous and the treacherous. Fearful men are the first in that black roll. (Rev. 21:8.)Trapp.

There is a higher step to be taken before we can well step so high; there is the favour of God to be procured before that the favour of the ruler can well be obtained. For kings are but Gods kingdoms; as they reign over their people, so He reigneth over them; as they sit on the throne of their kingdom, so He sitteth on the throne of their hearts, and by a distributive justice dispenseth the judgment of his and their favours according as it seemeth good to His eternal wisdom. The favour therefore of thy ruler is worth thy seeking for; but first seek and get Gods favour, if thou wilt get and enjoy the other to thy happiness. And when thou hast gotten it, remember that it was Gods hand which directed the kings hand to reach it forth unto thee. For it is too commonly seen, as one speaketh, Then doth God especially slip out of the minds of men, when they enjoy His benefits and favours.Jermin.

For Homiletics on Pro. 29:27, see on chap. Pro. 28:4

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(25) The fear of man bringeth a snare.Even, it may be, the loss of eternal life. (Comp. Mat. 10:28; Joh. 12:25.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

25. Fear snare Fear often makes men do that which is wrong, and thus brings them into difficulty or “a snare;” but confidence in Jehovah, his power, his protection, raises them above such fear.

Shall be safe Shall be set on high; above danger, in a place of safety. A good man can dare to do right in the face of opposition, and in despite of fearful threats and certain death. There are many examples of this on record. Comp. Psa 91:14; Psa 107:41; Pro 18:10; 2Sa 14:15.

Fuente: Whedon’s Commentary on the Old and New Testaments

Pro 29:25. The fear of man bringeth a snare He who feareth man shall be driven into a snare [or shall fall]. He who trusteth in the Lord shall be established. When men do not abstain from evil, but from respects and considerations merely human, they presently fall. There is no virtue, no solid piety, but that which is founded upon the fear and love of God. When the heart is not penetrated with the love of goodness, and fear only withholds the hand, there is neither solid virtue, nor true abhorrence of evil. Another sense may be given to the Hebrew. He who feareth man, who serves him, and attaches himself to him, shall fall into a snare; but he who hopeth in the Lord shall be lifted up; shall escape the danger, and avoid the snares. The LXX read, Impiety causeth man to fall; but he who trusteth in the Lord shall be safe.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 822
THE FEAR OF MAN

Pro 29:25. The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be safe.

OUR blessed Lord, at the very first introduction of his religion into the world, told his followers, that he was not come to send peace on earth, but a sword, and to set at variance with each other the nearest and dearest relatives. We are not however to suppose that this was the proper end of his religion: it was not the end, but the effect: and it is, and must be, the effect, as long as there shall be a carnal and unregenerate man upon earth. What, then, must be done by the followers of Christ? Must they draw back, because their carnal friends forbid them to proceed? or must they put their light under a bushel, lest it should offend the eyes of those who behold it? No: they must dismiss from their minds all fear of men, and be faithful to their God at all events: for the fear of man bringeth a snare; which they can only avoid by giving themselves up faithfully to their God.

From the words before us, we learn,

I.

Our great danger

The fear of man is far more general than we are at all aware of
[Ungodly men, who, in relation to all other things, set at defiance the whole world, are yet, almost as much as others, in bondage, in reference to religion. They can set at nought all religion, without any fear at all: but, to shew respect for it, and especially a desire to become acquainted with it, they dare not. They see that there are persons whose ministry would prove instructive; but they fear to avail themselves of such a ministry, lest a suspicion should attach to them as leaning towards a religious life, and as inclined to sentiments which are generally decried. And, as for cultivating an acquaintance with one of strict piety, however much they may wish, they dare not do it, lest they incur ridicule from their ungodly companions.

Persons who begin to feel any concern about their souls are immediately beset with this evil principle. They are conscious that the change which is taking place in them will, of necessity, offend their former companions; and therefore they desire to conceal their feelings, and to avoid the rupture which they foresee. Hence they make many compliances contrary to the convictions of their own conscience; and expose themselves to many temptations, which their better judgment would have taught them to avoid. So common is this bondage, that scarcely one, at the earlier period of his conversion, is free from it. Whatever be mens rank in life, they are still in subjection to their fellows: yea, the higher their station, the greater, for the most part, is their cowardice.

Nor are established believers free from this thraldom. They do indeed disregard the world; but they are as much enslaved by the maxims and habits of their associates in the church, as ever they were by the world around them. They dare not think for themselves, or act for themselves, according to the convictions of their own minds. They take not their faith and practice from the Scriptures of Truth, but from a standard which obtains among them, and from which they are afraid to deviate. Who would think that Peter himself, bold and intrepid as he was by nature, and still more fortified by grace, should yet yield so far to the prejudice of his Judaizing brethren, as even to endanger the utter subversion of the Gospel, which he had been the honoured instrument of first opening both to the Jewish and Gentile world? Yet so he did, through fear of their displeasure. Who, then, has not cause to acknowledge himself in danger of erring, through the operation of this evil principle?]

To all who yield to its influence, it brings a fatal snare
[Thousands it keeps from coming within the reach of spiritual instruction. The fear of that expostulation, He hath a devil and is mad; why hear ye him [Note: Joh 10:20.]? is quite sufficient to intimidate the generality of men, whom curiosity at least might otherwise bring within the sphere of spiritual instruction. And in those of whom better things might have been hoped, it has wrought, in unnumbered instances, to the production of the most tremendous evils, moral, spiritual, eternal. Behold in Peter a dissimulation, which led even Barnabas astray. They, through mercy, were recovered: but many it has led to utter apostasy, and involved in everlasting ruin. In the days of our blessed Lord many were afraid to confess him, because they loved the praise of men more than the honour that cometh of God; and many who had followed him went back, and walked no more with him: and so in every age, even to the present hour, have many been turned aside by the dread of persecution [Note: Mat 13:21.], and have made shipwreck of their faith. And what the issue of this is to their souls, we are told: for the fearful and unbelieving, no less than murderers and whoremongers, have their portion in the lake that burneth with fire and brimstone, which is the second death [Note: Rev 21:8.]. In truth, our adorable Saviour warned his hearers respecting this, from the very beginning; declaring to them at all times, that they who should be ashamed of him, and should deny him, would assuredly find him ashamed of them, and would be ultimately denied by him in the presence of his Father and of the whole assembled universe.]

Seeing, then, that we are all exposed to this danger, it will be expedient that I point out to you,

II.

Its proper and only effectual antidote

There is nothing but a regard to God himself that can ever overcome the fear of man: on which account our blessed Lord says, Fear not man, who can only kill the body, and after that hath no more that he can do; but fear him who can destroy both body and soul in hell [Note: Mat 10:28.]. The same truth is suggested in my text, only in somewhat of a more gentle form: Whoso putteth his trust in the Lord, shall be safe.

Would we then be delivered from the foregoing snare, let us put our trust in God,

1.

For happiness

[A man who is dependent on the world for his happiness, must of necessity be in bondage to its maxims, its habits, its votaries. But one whose heart is fixed upon God, and who looks up to God as his portion, feels himself at liberty. It is to him a small matter whether the world frown or smile. All that he is anxious about, is, to retain the favour of God, and to have the light of his countenance lifted up upon him. His interest, his reputation, his life may be endangered; but he smiles at the vain attempts of his enemies. They may shut him up from all access of earthly friends; but they cannot deprive him of communion with God: on the contrary, his communications from God are, for the most part, enlarged, in proportion as mans efforts to distress him are increased. And when God giveth quietness, who then can make trouble [Note: Job 34:29.]?]

2.

For support

[A man, when menaced by earthly enemies, is driven to the Lord for succour: and, O! what strength does he find communicated to him in the hour of need! Assured of strength according to his day, the believer disregards the utmost efforts of his persecutors. The furnace may be heated seven times more than usual, or the lions have their appetites whetted for their prey; but his mind is in peace, because he knows in whom he has believed, and that God is able to keep that which has been committed to him. Whether he shall be delivered by God from his trials, or be supported under them, he knows not: but he is assured, that whatever be done by his enemies, shall work together for his good; and that, in the issue, he shall prove more than conqueror, through Him who loved him.]

3.

For recompence

[To heaven the believer looks, as his final rest: and in the prospect of that, all the transitory events of time become of no account in his estimation. The crown of victory and of glory is ever in his view; and he knows the condition on which alone it will be bestowed: we must be faithful unto death, if ever we would obtain a crown of life. Hence he finds no difficulty in renouncing all that the world can give, and in enduring all that the most bitter persecutors can inflict; because, like Moses, he looks unto the recompence of the reward; and, like the women who refused to accept deliverance from their tortures, he expects a better resurrection. Whatever tribulations he may pass through in his way to glory, he feels no doubt but that the glory which awaits him will amply make amends for all [Note: Rom 8:18.].]

For an improvement of this subject, I will add,
1.

A word of caution

[The foregoing sentiments, if not received with a becoming spirit, are liable to abuse. Indeed we have often seen, in young and inexperienced persons especially, conceit and self-will assuming the garb of religion; and exerting themselves, without controul, in opposition to all sound advice, and in defiance of all legitimate authority. Let me, therefore, be well understood in this matter. Though we are to be on our guard against the fear of man, we are not to set at nought the counsels of the wise, nor the injunctions of those who are over us in the Lord. In matters of indifference, it is well to consult the judgment and the wishes of those who are in authority over us. It is only when the counsels and commands of men go counter to the commands of God, that we are authorized to set them at nought; and even then we must conduct ourselves with meekness and modesty, and must not give way to a rude, unmannered, refractory spirit. This is of exceeding great importance. We cannot too strictly watch against the indulgence of any unhallowed temper under the pretext of religion: and if at any time we are constrained to oppose the wishes of our friends, we must order ourselves with such kindness and love, as may leave them in no doubt but that our perseverance is the fruit of real piety, and not the offspring of obstinate conceit.]

2.

A word of encouragement

[However careful we be, we must expect to incur the displeasure of those who wish to retain us in bondage to the world. But if, as we have reason to expect, our greatest foes be those of our own household, let us consider how much better it is to have the frowns of men and the approbation of God, than the smiles of men and the displeasure of God. If all the men in the universe were to applaud us, it would be a poor recompence for the loss of a good conscience, whose testimony in our behalf would repay us for the loss of the whole world. In fact, if we inquire into the state of those who uphold each other in iniquity, we shall find that no one of them has peace in his own soul: for, how should they have peace who seek their happiness in the world rather than in God? Compare, then, your state with theirs; and you will have reason to bless God, even though the whole world be against you. For them nothing remains but a certain fearful looking-for of judgment and fiery indignation: for you is prepared an eternal weight of glory, which will be augmented in proportion to the trials which you sustained for God, and the services you rendered to him. Be of good cheer, then: for your trials do, in fact, turn unto you for a testimony; and if you suffer with Christ, you are assured, by the voice of Inspiration, that you shall also be glorified together.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Pro 29:25 The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.

Ver. 25. The fear of man bringeth a snare. ] This cowardly passion expectorates and exposes a man to many, both sins and sufferings. And albeit faith, when it is in the heart, quelleth and killeth distrustful fear, and is therefore fitly opposed to it in this sacred sentence: yet in the very best sense fights sore against faith when it is upon its own dunghill. I mean in a sensible danger. Nature’s retraction of itself from a visible fear, may cause the pulse of a Christian that beats truly and strongly in the main point, the state of the soul, to intermit and falter at such a time, as we see in the examples of Abraham, Isaac, David, Peter, others who showed some trepidation and timidity, and, like fearful birds and beasts, fell into the pits and toils of the hunter, and hazarded themselves to God’s displeasure. The chameleon is said to be the most fearful of all creatures, and doth therefore turn himself into so many colours to avoid danger, which yet will not be. God equally hateth the timorous and the treacherous. “Fearful” men are the first in that black roll. Rev 21:8

But he that trusteth in the Lord shall be safe. ] a Or, Set on high, as on a rock; his place of defence shall be munitions of rocks, Isa 33:16 far out of harm’s way; he shall be kept safe, as in a tower of brass, or town of war. “Even the youth shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall mount up with wings as eagles,” &c. Isa 40:30-31 Like as the coney that flies to the holes in the rocks doth easily avoid the dogs that pursue her, when the hare that trusts to the swiftness of her legs is at length overtaken and tore in pieces: so here.

a Tectus et tutus.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

The fear of man. Refers to the inward feeling of timidity. See note on “fear”, 2Ti 1:7.

The fear . . . a snare. One of the two great snares. The other is “the praise of man”: (Joh 12:43. Compare Rom 2:29. Joh 5:44). Illustrations: parents (Joh 9:22); rulers (Joh 12:42); Nicodemus (Joh 3:2; Joh 7:50. Contrast Pro 19:39); Joseph (Joh 19:38); David (1Sa 16:12, 1Sa 16:13; 1Sa 27:1); Elijah (1Ki 19:3, &c.); Peter (Mat 26:69-74).

putteth his trust = confideth. Hebrew. batah. App-69.

safe = set on high.

Fuente: Companion Bible Notes, Appendices and Graphics

Pro 29:25

Pro 29:25

“The fear of man bringeth a snare; But whoso putteth his trust in Jehovah shall be safe.”

We may paraphrase this thus: “Fear man; fall into a trap; fear God; receive eternal life.” Trusting in the Lord and fearing God are one and the same thing. Christ himself dealt with this. “And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell. Yea, I say unto you, Fear him” (Luk 12:4-5).

Pro 29:25. What snare? The snare of the devil (2Ti 2:26). Fearing men caused Abraham to deny that Sarah was his wife (Gen 12:11-13; Gen 20:2), some of the Jewish rulers who believed on Jesus not to say openly (Joh 12:42), Peter to deny Jesus (Mat 26:69-74) and to withdraw himself from some Gentiles (Gal 2:12), leaders to compromise the truth (1Sa 15:24), weak Christians to recant under persecution (Mat 13:20-21), etc. This is one of the greatest causes of preachers failing to preach the Word of God as they should.

Fuente: Old and New Testaments Restoration Commentary

trust

(See Scofield “Psa 2:12”), Also; Pro 28:25.

Fuente: Scofield Reference Bible Notes

fear: Gen 12:11-13, Gen 20:2, Gen 20:11, Gen 26:7, Exo 32:22-24, 1Sa 15:24, 1Sa 27:1, 1Sa 27:11, 1Ki 19:3, Isa 57:11, Mat 10:28, Mat 15:12, Mat 26:69-74, Joh 3:2, Joh 9:22, Joh 12:42, Joh 19:12, Joh 19:13, Gal 2:11-13, 2Ti 4:16, 2Ti 4:17

whoso: Pro 16:20, Pro 18:10, Pro 30:5, 1Ch 5:20, Psa 118:8, Psa 125:1, Ecc 7:18, Dan 3:28, Dan 6:23, 1Pe 1:21

safe: Heb. set on high, Psa 69:29, Psa 91:14

Reciprocal: Gen 12:12 – will kill Gen 31:31 – Because Gen 50:16 – sent Exo 2:14 – Moses Deu 1:17 – ye shall not Jdg 16:11 – If they bind me 1Sa 21:13 – changed 1Sa 27:10 – And David 1Ki 12:27 – and they shall 2Ki 18:14 – I have offended Job 31:34 – Did I Psa 25:13 – His soul Psa 26:1 – trusted Jer 26:21 – he was Jer 38:5 – for Jer 38:19 – I Dan 1:10 – I fear Dan 6:16 – the king Hag 1:2 – This Mat 10:26 – Fear Mat 26:70 – General Mar 15:15 – willing Joh 7:13 – spake Joh 18:25 – He Joh 19:38 – but Act 24:27 – willing Gal 2:12 – fearing

Fuente: The Treasury of Scripture Knowledge

Pro 29:25. The fear of man Inordinate fear of harm or suffering from men, which is properly opposed to trust in God, because it arises from a distrust of Gods promises and providence; bringeth a snare Is an occasion of many sins, and consequently of punishments from God: but whoso putteth his trust in the Lord Walks in Gods ways, and securely relies upon him, to protect him from the designs and malice of wicked men; shall be safe Shall be preserved from all real evil, through Gods watchful providence over him.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

29:25 The fear of man bringeth a {f} snare: but he who putteth his trust in the LORD shall be safe.

(f) He who fears man more than God falls into a snare and is destroyed.

Fuente: Geneva Bible Notes