Fear
Fear
(, , ; , without fear; , exceedingly afraid)
While there is a natural fear in the presence of danger-e.g. in a hurricane at sea (Act 27:17)-which is not specifically human, spiritual fear is distinctive of man, whose motives and actions lack their finest quality unless they are influenced by it. The last count in the indictment which St. Paul draws up against both Jew and Gentile-comprehensive and explanatory of all the rest-is that there is no fear of God before their eyes (Rom 3:18). This is the stupid, unthinking fearlessness of men who are blind to the realities of the spiritual world to which they belong. If they but know God, they could not but fear Him, supposing they are guilty of even a fraction of the sins which are here laid to their charge. So soon as their eyes are opened, and their consciences quickened, they discover that it is a fearful thing () to fall into the hands of the living God (Heb 10:31). But if, conscious of demerit, they cry to Him for mercy, their sins are forgiven, and henceforth they live as in His sight, recognizing that to fear God and keep His commandments is the whole duty of man.
This was the religion of the devout Jew, and when the Gentile, dissatisfied alike with the old gods of Olympus and the cold abstractions of philosophy, 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 (or ) , though he might never completely judaize himself by accepting the mark of the covenant. The God-fearer is very frequently referred to in the Apostolic Age (Act 10:2; Act 10:22; Act 10:35; Act 13:16; Act 13:26 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 (, Luk 1:74), with a love which casts out fear (1Jn 4:18), with a boldness which seeks His immediate presence (Heb 10:19), with a freedom and familiarity which prompt the cry Abba, Father (Rom 8:15). Ye have not received the spirit of bondage again to fear, but ye have received the spirit of sonship, , , and -dominant notes in the gospel of St. Paul, the writer of Hebrews, and St. John-are all antipodal to fear. The atmosphere of the household 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 believers dear-bought possessions. Godly repentance has wrought-what fear! (2Co 7:11). Thus there is an ethical fear which accompanies a great responsibility, a passionate love, and a noble heroism. There is a fear which is the opposite of high-mindedness (Rom 11:20), and without which no man can work out his salvation (Php 2:12) or perfect his holiness (2Co 7:1). There is a fear of personally coming short and permitting others to come short (, Heb 4:1). There is the paranymphs jealous fear lest the Bridegroom should lose His bride (2Co 11:3), the Apostles anxious fear lest his converts should be found unworthy (2Co 12:20). There is the scrupulous fear of Bunyans Mr. 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. 1Co 8:13). 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 (Jud 1:23).
From the natural fear which listens either to the whispers of inward weakness or the threats of outward despotism, Christianity suffices to deliver men. For the sensitive human spirit, which often pathetically confesses its weakness and fear and much trembling (1Co 2:3; cf. 2Co 7:5), Christ indeed shows the utmost tenderness, and again and again St. Paul received night-visions in which his Lord hade him Be not afraid ( , Act 18:9; Act 27:24). 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 but (2Ti 1:7), a fearfulness which is synonymous with cowardice, and the fearful (, Rev 21:8), who prove apostates in the hour of danger, denying Christ and worshipping Caesar, stand first in the black list of those who go down to the second death.
The NT shrinks from attributing to Christ, yet something would have been lacking in His matchless character if He had not given the best illustration of the presence of fear in even the most filial life. In the hour of His agony, when His Fathers will was the one certainty which nothing could obscure. His godly fear of swerving an inch from the line of duty gave Him the supreme moral victory. He was heard for His , that perfect reverence which dictated a perfect submission: exauditus pro sua reverentia (Vulgate ).
James Strahan.
Fuente: Dictionary of the Apostolic Church
FEAR
Is that uneasiness of mind which arises from an apprehension of danger, attended with a desire of avoiding it. “Fear, ” says Dr. Watts, “shows itself by paleness of the cheeks, sinking of the spirits, trembling of the limbs, thoughts, agonies of nature, and fainting. Many a person has died with fear. Sometimes it rouses all nature to exert itself in speedy flight, or other methods to avoid the approaching evil: sudden terror has performed some almost incredibles of this kind.” Fear is of different kinds:
1. There is an idolatrous and superstitious fear, which is called a fear of daemons, which the city of Athens was greatly addicted to. “I perceive, ” says the apostle Paul, “that in all things ye are too superstitious, ” or given to the fear and worship of false deities.
2. There is an external fear of God, an outward show and profession of it, which is taught by the precepts of men: as in the men of Samaria, who pretended to fear the Lord, as the priest instructed them, and yet served their own gods; and such an external fear of God, Job’s friends supposed was all that he had, and that even he had cast that off.
3. There is an hypocritical fear, when men make a profession of religion; but only serve him for some sinister end and selfish view, which Satan insinuated was Job’s case. “Doth Job fear God for nought?” Job 1:9.
4. There is a servile fear, which they possess who serve God from fear of punishment, and not from love to him.
5. There is a filial fear, such as that of a son to his father. Fear is sinful when
1. It proceeds from unbelief or distrust of God. 2. When it ascribes more to the creature than is due; or when we fear our enemies without considering they are under God. 3. When we fear that in God that is not in him, or that he will break his promise, &c. 4. When our fear is immoderate, so as to distract us in duty.
See next article.
Fuente: Theological Dictionary
fear
A purely painful emotion aroused on the apprehension of danger. Though commonly a self-regarding emotion, fear may be aroused in behalf of others. Fear serves for the protection of the individual, but, when excessive, may become injurious because it is physically depressing and mentally exciting, tending through undue excitement of the imagination to impair the power of reasoning and judgment. When the use of reason is completely removed, there is rather a state of terror. From a moral standpoint, slight fear must be ignored; grave fear must not be allowed to deter us from duty, yet there is lessened responsibility for evil done out of fear. Fear, if of death or grave injury, is a diriment impediment to matrimony, rendering it invalid, for a contract under such conditions is no contract at all, because of lack of free consent.
Fuente: New Catholic Dictionary
FEAR
People naturally fears those people, influences, objects and events that they see as threatening, as being able to control, overpower or destroy them (Num 14:9; Psa 2:11; Luk 21:26; Heb 2:15; Heb 10:27). In some cases this may be a cowardly fear (Pro 29:25; Gal 2:12), but in others a very healthy fear, amounting to respect or reverence (Gen 20:11; Lev 26:2; Rom 3:18; 1Pe 2:18). In this latter sense people are to fear those who have authority over them (Lev 19:3; Pro 24:21; Rom 13:3; Rom 13:7; Eph 6:5), and particularly to fear God (Psa 34:11; Isa 8:13-15; Act 9:31; 1Pe 2:17).
Sinners have good reason to fear God; because Gods punishment will one day fall upon them (Mic 7:16-17; Mat 10:28). Believers also fear God, but theirs is a different sort of fear. Their fear of God is mixed with love for him (Deu 6:2; Deu 6:5; 1Pe 1:8; 1Pe 3:15). If believers obey God solely because they fear his punishment, such obedience displays an immature love. They should obey God because they love him (Deu 10:12; Rom 8:15; 1Jn 4:17-18; 1Jn 5:3).
Nevertheless, believers love for God is not a substitute for reverence, nor does it excuse them from judgment. God still requires obedience and holiness. He is the almighty judge as well as the loving Father. Therefore, believers must have a healthy fear of him as well as a warm love for him (2Co 7:1; 1Pe 1:16-17).
Such an attitude guarantees Gods help in living a life that pleases him and benefits the believer personally (Psa 147:11; Pro 1:7; Pro 8:13; Pro 9:10; Pro 10:27; Pro 14:26; Php 2:12-13). It also gives confidence not to fear the dangers and uncertainties of life (Psa 46:2; Psa 112:1; Psa 112:7; Luk 12:4-5; 1Pe 3:14-15).
Fuente: Bridgeway Bible Dictionary
Fear
FEAR (, ; in Mat 8:24 and Mar 4:40 fearful = ).1. In many passages in the Gospels fear is a motive restraining or compelling action in the ordinary course of human relationships. Men fear others, and shape their conduct, at least in part, by their fears: e.g. Mat 2:22 (Joseph is afraid to return to Judaea); Mat 14:5 (Herod would not put John to death because he feared the people) Mat 21:26; Mat 21:46; Mar 11:32, Luk 22:2 (where the Pharisees fear the multitude); Mar 9:32, Luk 9:45 (the disciples are afraid to ask the meaning of a saying); Mar 11:18 (scribes and Pharisees wished to destroy Jesus, for they feared him); Joh 7:13; Joh 9:22; Joh 19:38; Joh 20:19 (men are silent or secret for fear of the Jews). Similar passages are Mat 25:25, Mar 6:20; Mar 12:12, Luk 19:21; Luk 20:19 etc. This fear sometimes restrains bad men from carrying out their evil purposes; but quite as often turns others aside from the straight path of right.
2. The Gospels also mention frequently the fear which men feel in the presence of what they believe to be supernatural or superhuman. This is often an accompaniment of the miracles of Jesus. It is mentioned of the disciples, at the stilling of the tempest (Mar 4:41, Luk 8:25), when Jesus walked on the sea (Mat 14:28, Mar 6:50, Joh 6:19-20), at the Transfiguration (Mat 17:6-7 and parallels). So the people of Judaea were afraid when they saw the demoniac healed (Mar 5:15); so fear took hold on all when the widows son was raised (Luk 7:16); and in the same way the centurion at the cross (Mat 27:54) and the witnesses of the Resurrection (Mat 28:4; Mat 28:8) were afraid; cf. also Luk 1:12; Luk 1:65; Luk 2:9; Luk 5:28 etc.
3. Especially worthy of notice are those passages in which Jesus exhorts His hearers not to fear. He reassures Jairus when word comes that his daughter is dead (Mar 5:36, Luk 8:50); and Peter when the miraculous draught of fishes fills him with a sense of sin (Luk 5:10); He meets the terror of the disciples on the sea with, It is I, be not afraid (Mat 14:27); and touches them at the Transfiguration, with similar words (Mat 17:7). When He sends the disciples out to preach, it is with reiterated injunctions against fear. The servants will meet with hostility from the enemies of their Lord; but they must face such opposition without fear, for there is nothing covered that shall not be revealed (Mat 10:24-27). They are to be fearless preachers of the gospel, because no hostility of men can prevent the triumph of truth. They are not to fear even those who can kill the body, for their power is strictly limited to the body (Mat 10:28, Luk 12:4); they are to remember Gods thought for the sparrows, and to be assured of the greater value of the servants of His Kingdom, and so to escape from fear (Mat 10:31). If they are few in number facing a hostile worlda little flock surrounded by wolvesthey are to remember the sure purpose of the Father and not to be afraid (Luk 12:32).
Moral courage is a vital necessity of Christian discipleship. The Master is keenly conscious of moral paralysis which comes from the fear of man. Rev 21:8 reflects His judgment when it groups the fearful with the unbelieving and the abominable who are cast into the lake of fire which is the second death. And in our Lords teaching faith is the antidote of fear. A true knowledge of the Father is the unfailing source of moral courage. Acquaint thyself with the Father and be delivered from fear is the burden of His teaching. See Courage, Cowardice.
4. The almost complete absence of direct exhortation to fear God is a very noticeable feature of the Gospels. The fear of God is, indeed, mentioned in the Magnificat (Luk 1:50), in the parable of the Unjust Judge (Luk 18:2; Luk 18:4), and by the penitent thief on the cross (Luk 23:40); but in a direct injunction of Jesus onlyif at allin Mat 10:28 and the parallel passage Luk 12:5. Here, as already mentioned, Jesus is sending out the disciples with the exhortation not to feareven those who kill the body. But He adds to the negative a positive injunction, Rather fear him who is able to destroy both soul and body in hell; or, as Lk. puts it, But I will warn you whom ye shall fear: fear him which after he hath killed hath power to cast into hell; yea, I say unto you, fear him. It is most natural to thing with the majority of commentators that God is the object of fear in this exhortation; but there are some who urge, on the contrary, that the devil is intended.
A. B. Bruce (St. Matthew, in Expositors Gr. Test.) says: Would Christ present God under this aspect in such close connexion with the Father who cares even for the sparrows? What is to be greatly feared is not the final condemnation, but that which leads to ittemptation to forsake the cause of God out of regard to self-interest or self-preservation. Shortly, the counsel is: fear not the persecutor but the tempter, not the man who kills you for your fidelity but the man who wants to buy you off, and the devil whose agent he is. Weymouth (The NT in Modern Speech) urges against the reference to God that (Luk 12:5) usually denotes delegated authority, power enjoyed on sufferance; and refers to Luk 22:53, Joh 19:11, Act 26:18, Col 1:13, and Rev 13:7 for illustrations of the ascription of power to Satan. On the other side Plummer (St. Luke in Internat. Crit. Com.) says: There is little doubt that this refers to God, and not to the devil. The change of construction points to this. It is no longer but , fear without trying to shun, which is the usual construction of fearing God. Moreover, we are not in Scripture told to fear Satan, but to resist him courageously.
It may also be urged that the extreme punishment of the wicked is nowhere described as an exercise of Satans authority. Gehenna is the eternal fire prepared for the devil and his angels into which in Mat 25:40-41 those on the left hand are sent by the King. The ultimate destruction of wicked men, whatever that may actually mean, must be conceived as an act of God and as the exercise of His authority; cf. Mat 21:40-41 The Lord of the vineyard will miserably destroy those wicked men.
5. Looking at the teaching of Jesus as a whole, we notice that, while He constantly urges men to faith rather than to fear, and to a trust in Gods fatherly goodness, such as makes filial love the ruling motive of religious life, He does not altogether discard the appeal to fear as a motive for right conduct. There is a severity of God which cannot be ignored. Such parables as the Rich Man and Lazarus, the Unmerciful Servant, the Wheat and the Tares, and others, whatever interpretation we may put upon their details, at least suggest a Divine and holy sternness in regard to which men should keep a wholesome fear. Nor is it only in parables that we find this element of our Lords teaching. We have in the Sermon on the Mount such passages as Mat 5:21-30; Mat 7:13-14; Mat 7:21-27 : and with these we may compare Mat 11:20-24; Mat 12:32; Mat 16:25-26; Mat 21:44; Mat 26:24 and many others. The normal relation of the children of God to the Heavenly Father should be one of glad confidence and loving obedience. It should be ever approaching that perfect love which casts out fear; but men who are trifling with great moral issues have no right, according to the teaching of Jesus, to this happy emancipation. For them fear is wholesome and necessary; for God is the Holy Father, and persistent defiance of His will must be visited with stern and righteous doom.
Literature.Cremer and Grimm-Thayer, . . , ; Hasting’s Dictionary of the Bible , art. Fear; Maclaren, Serm. pr. in Manchester, i. 194; Bunyan, Pilgrims Progress, Christians talk with Hopeful after Ignorance was left behind.
E. H. Titchmarsh.
Fuente: A Dictionary Of Christ And The Gospels
Fear
FEAR.In the OT the fear of the Lord is frequently a definition of piety. The purpose of the giving of the Law is the implanting of this fear in the hearts of men (Deu 4:10); it is the sum of religious duty (Deu 6:13) and prompts to obedient and loving service (Deu 10:12). Fear cannot be appraised without reference to the worth of the objects feared (Martinean, Types of Ethical Theory, ii. 184); hence it is on the revelation of the Divine nature as holy and to be feared (Psa 111:9) that this fundamental principle of religion rests: those who know His name have learnt that to fear Him is true wisdom (Psa 111:10) and true blessedness (Psa 112:1). In the NT mention is made of a fear which has high moral quality and religious value. The fear of the Lord was the rule by which the early Christians walked (Act 9:31), and when an uncircumcised foreigner became a devout worshipper of the God of Israel he was known as one that feareth God (Act 10:2; cf. 2Co 7:1, Php 2:12, 1Pe 1:17; 1Pe 2:17, Rev 14:7; Rev 15:4; Rev 19:5). Although the usual Gr. word for fear is not used in Heb 5:7, the reference to the godly fear of the perfect Son emphasizes the contrast between reverent awe and slavish terror.
The fear which hath punishment (1Jn 4:18) is the result of sin (Gen 3:10). The sinner, under condemnation of the Law, is in bondage unto fear (Rom 8:15), and inasmuch as the sting of death is sin (1Co 15:56), he is also through fear of death subject to bondage (Heb 2:15). Transgression may so completely deceive him that he has no terror of God (Psa 36:1); the climax of human wickedness is the loss of any dread of Gods judgments, though the Gr. and Eng. translations of the Heb. word for terror (pachadh, cf. Isa 2:10; Isa 2:19; Isa 2:21 RV [Note: Revised Version.] ) fail to bring out this thought in St. Pauls quotation of this verse (Rom 3:18). To rouse men from this callous indifference to Gods threatenings is the purpose of the appeal to fear, which is a primary and self-regarding emotion and a powerful spring of human action. This appeal is warranted by our Lords words (Mat 10:28) as well as by Apostolic example (Heb 4:1; Heb 10:31, 1Ti 5:20, Jud 1:23). The spirit in which this appeal should be made is that which inspired St. Paul, when he declares that, knowing the fear of the Lord, before whose judgment-seat all must be made manifest, he is constrained by the love of Christ to persuade men to be reconciled to God (2Co 5:11 ff.).
J. G. Tasker.
Fuente: Hastings’ Dictionary of the Bible
Fear
There are several ideas intended to be conveyed to the mind, by that passion which is called in Scripture fear. There is but one creature in the creation of God, that is said to be wholly void of fear, namely, the leviathan. (Job 41:33) The fear for the most part spoken of by the word of God, is what relates to our nature, of which there is a threefold description, natural fear, sinful fear and holy fear. Since the fall of man, the whole race of Adam have known the effects both of natural and sinful fear; none but the regenerated are acquainted with what is known in Scripture by a religious, or holy fear.
Natural and slavish fear, arising from a conscious sense of sin, manifested itself immediately upon the fall, when Adam sought to hide himself from the presence of the Lord amidst the trees of the garden. (See Gen 3:8) But when a poor sinner is awakened from the sleep and death of sin, and brought forth to a new and spiritual life, “perfect love casteth out fear.” Hence the apostle saith, “Ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” (Rom 8:15) It is very blessed when freed from slavish fear. And it is very blessed to have that child-like fear which marks the Lord’s people. And it is very blessed to discover how the slavish fear which bringeth bondage is removed, and from whence the holy child-like fear is derived. The sweet promise of God by the prophet explains the whole. (Jer 32:40) “I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.”
I will only add, for the comfort and encouragement of the Lord’s timid and tried ones, who, in the midst of strong faith, feel at times much natural fear, that it is sweetly accommodating to consider the Lord Jesus Christ, in the days of his flesh, was graciously pleased in this, as in all other points of grace, to be our example. Of Jesus it is said, that “though he were a Son, yet learned he obedience, by the things which he suffered. And in the days of his flesh he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.” (Heb 5:7-8) Sweet and precious thought! Jesus who knew no sin, yet coming to us in the likeness of sinful flesh, and for sin condemned sin in the flesh, knew what it was to be sore amazed, to be sorrowful even unto death, to fear, and to be very heavy. Reader, think how Jesus sympathizes with his people under their fears, and heaviness, and sorrow of heart.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Fear
fer (, yir’ah, , yare’; , phobos, , phobeo):
Terms, Etc
Fear is the translation of many words in the Old Testament; the chief are: yir’ah, fear, terror, reverence, awe, most often the fear of God, fear of Yahweh (Gen 20:11; 2Ch 19:9, etc.); also of fear generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare’, to be afraid, to fear, to reverence (Gen 15:1; Lev 19:3, Lev 19:14; Deu 6:2, etc.); pahadh, fear, terror, dread (Gen 31:42, Gen 31:53; Deu 11:25; 1Sa 11:7 the King James Version; Job 4:14; Isa 2:10 the King James Version, etc.).
Fearful (timid) is the translation of yare’ (Deu 20:8; Jdg 7:3); to be feared, yare’ (Exo 15:11; Deu 28:58; compare Psa 130:4); in Isa 35:4, it is the translation of mahar, hasty, them that are of a fearful heart, margin Hebrew hasty; perhaps, ready to flee (for fear).
Fearfully (Psa 139:14): yare’, I am fearfully (and) wonderfully made, so the Revised Version (British and American); and is not in the text, so that fearfully may be equivalent to extremely, to an awesome degree; compare Psa 65:5, by terrible things … in righteousness; Psa 66:3, How terrible are thy works (yare’ fearful); the Septuagint, Peshitta, Vulgate (Jerome’s Latin Bible, 390-405 ad) have Thou art fearfully wonderful.
Fearfulness occurs In Psa 55:5 (yir’ah); Isa 21:4 (pallacuth), the Revised Version (British and American) horror; Isa 33:14 (readhah, trembling), Fearfulness hath surprised the hypocrites, the Revised Version (British and American) Trembling hath seized the godless ones.
In the New Testament the chief words are phobos, fear, terror, affright (Mat 14:26; Mat 28:4, Mat 28:8; Luk 21:26; 1Jo 4:18, etc.), and phobeo, to put in fear (both used of ordinary fear) (Mat 1:20; Mat 10:26; Mat 28:5; 2Co 12:20, etc.); of the fear of God, the noun (Rom 3:18; 2Co 7:1), the verb (Luk 18:4; Luk 23:40, etc.); deila, timidity, fear, occurs in 2Ti 1:7, God hath not given us the spirit of fear, the Revised Version (British and American) a spirit of fearfulness; ekphobos, frightened out (of one’s senses), greatly terrified (Heb 12:21; compare Deu 9:19; The Wisdom of Solomon 17:9 the King James Version); apo tes eulabeas is translated (Heb 5:7) (of Christ) who was heard in that he feared, the Revised Version (British and American) having been heard for his godly fear; so all the Greek commentators; eulabeia, properly, caution, circumspection, is used in the New Testament for godly fear (Heb 12:28, the Revised Version (British and American) reverence and awe, margin as the King James Version); compare eulabes (Luk 2:25; Act 2:5; Act 8:2); eulabeomai, to act with caution (Act 23:10). Deilos, fearful, timid, occurs in Mat 8:26; Mar 4:40; Rev 21:8, Their part shall be … the second death; phoberos, fearful, terrible (Heb 10:27, Heb 10:31); phobetron, something fearful, a terrible sign or portent (Luk 21:11, Revised Version (British and American) terrors).
Fear is a natural and, in its purpose, beneficent feeling, arising in the presence or anticipation of danger, and moving to its avoidance; it is also awakened in the presence of superiors and of striking manifestations of power, etc., taking the form of awe or reverence. Fear has been said to be the source of religion, but religion can never have originated from fear alone, since men are impelled to draw nigh with expectation to the object of worship.
Fear is certainly a prominent element in Old Testament religion; the fear of God or of Yahweh, the fear of the Lord, is indeed synonymous with religion itself (Psa 34:11; Pro 1:7; Isa 11:2, Isa 11:3; Jer 2:19; Ecc 12:13, the whole duty of man, the Revised Version, margin the duty of all men). But although the element of dread, or of fear in its lower sense, is not always absent and is sometimes prominent in the earlier stages especially, though not exclusively (Exo 23:27, ’emah; 1Sa 11:7; 2Ch 20:29; Psa 119:120; Isa 2:10, Isa 2:19, Isa 2:21), it is more the feeling of reverent regard for their God, tempered with awe and fear of the punishment of disobedience. As such it is a sentiment commanded and to be cherished toward Yahweh (Exo 20:20; Deu 6:13; Jos 4:24; 1Sa 12:24; Job 6:14; Psa 33:8; Psa 34:9; Pro 23:17; Ecc 5:7, etc.). It is an essential element in the worship and service of Yahweh (2 Ki 17 often; Psa 2:11, etc.); it is a Divine qualification of the Messiah (Isa 11:2, Isa 11:3). This fear of Yahweh is manifested in keeping God’s commandments, walking in His ways, doing His will, avoiding sin, etc. (Exo 20:20; Deu 6:13, Deu 6:14; 2Sa 23:3; Psa 34:4, Psa 34:9 parallel Pro 8:13; Pro 16:6). It is the true wisdom (Job 28:28; Psa 25:14; Pro 1:7; Pro 15:33); it gives life (Pro 10:27, etc.), blessedness (Psa 128:1, Psa 128:4), sufficiency (Psa 34:9), Divine friendship (Psa 25:14), protection (Psa 34:7), deliverance (Psa 85:9), forgiveness (Psa 130:4). In Psa 90:11 the King James Version has According to thy fear so is thy wrath, the Revised Version (British and American) and thy wrath according to the fear that is due unto thee; the meaning probably is thy wrath is in proportion to thy fear.
The fear of the Lord is a frequent phrase in Apocrypha, and is highly exalted, e.g. Ecclesiasticus 1:11-30; the idea of it became gradually more and more elevated; in 2:15, 16 it is joined with the love of God.
Fear is the natural consequence of sin (Gen 3:10; Gen 4:13, Gen 4:14; Pro 28:1); it comes as a punishment (Deu 28:25, Deu 28:28). The fear of man and of evils are dangers to be avoided, from which the fear of God delivers (Num 14:9; Num 21:34; Psa 23:4; Psa 31:14, etc.).
Fear sometimes stands for the object of fear (Pro 10:24; Isa 66:4); for the object of worship (Gen 31:42, Gen 31:53, the God of Abraham, and the Fear of Isaac, pahadh).
In the New Testament dread, or fear of God in the lower sense, is removed; He is revealed as the loving and forgiving Father, who gives to men the spirit of sonship (Rom 8:15; 2Ti 1:7; 1Jo 4:18); we are invited even to come with boldness unto the throne of grace, with confidence, assurance (parrhesa), which, however, may have its literal meaning of free utterance (Heb 4:16; Heb 10:19); but there remains a filial fear and sense of awe and of the greatness of the issues involved (Rom 11:20; Eph 5:21, the Revised Version (British and American) of Christ; 1Ti 5:20; Heb 4:1); all other fears should be dismissed (Mat 8:26; Mat 10:26-28, Mat 10:31; Luk 12:32); in Mat 10:28; Luk 12:5, fear is used in the sense of stand in awe of, so perhaps Luk 23:40; to fear God is sometimes used in the New Testament as equivalent to religion (Luk 18:4; Act 10:2, Act 10:35; Act 13:16, Act 13:26, used of proselytes); in Heb 10:27, it is said that if Christ be willfully rejected, nothing remains but a fearful looking for (the Revised Version (British and American) expectation) of judgment, and Heb 10:31, It is a fearful thing to fall into the hands of the living God, in which places fearful means terrible, something well to be feared. the Revised Version (British and American) gives frequently a more literal rendering of the words translated fear.
Fuente: International Standard Bible Encyclopedia
Fear
See Cowardice; Fear of God
Cowardice; Fear of God
Fuente: Nave’s Topical Bible
Fear
deilia (G1167) Fear
eulabeia (G2124)
phobos (G5401) Terror
Deilia is always used in a bad sense, eulabeia predominantly in a good sense (though sometimes in an evil sense), and phobos is used both ways.
Deilia (cowardice) is only used once in the New Testament (2Ti 1:7).Deiliao (G1168) is used in Joh 14:27, and deilos (G1169) is used in Mat 8:26; Mar 4:40; and Rev 21:8. Deilia is associated with anandreia (L-S 113, unmanliness; Plato, Phaedrus 254c; Leges 2.659a), leipotaxia (L-S 1053, desertion; Lysias, In Alcibiadem, p. 140), psychrotes (L-S 2028, sluggishness; Plutarch, Fabius Maximus 17), and eklysis (L-S 513, faintness; 2Ma 3:24). Josephus applied it to the spies who brought an ill report of the Promised Land. It is constantly contrasted with andreia, and deilos is contrasted with andreios (manly). Deilia seeks to shelter its timidity under the more honorable title of ulabeia and pleads that it is indeed asphaleia.
Phobos, often used with tromos, is a middle term that is sometimes used in a bad but more often in a good sense in the New Testament. Plato added aischros (G150) to it when he wanted to indicate an unmanly timidity.
Eulabeia only occurs twice in the New Testament (Heb 5:7; Heb 12:28), and on each occasion it means piety contemplated as a fearof God. This usage is based on the image of the careful handling (eu lambanesthai) of some precious yet fragile vessel that might easily be broken if treated less delicately and meticulously. Such caution in conducting affairs springs partially from a fear of failure that easily exposes it to the charge of timidity. It is not surprising, then, that fear came to be regarded as an essential element ofeulabeia and sometimes as its only sense. For the most part, it is not dishonorable fear that is intended but the fear that a wise and good man might maintain. Cicero stated: “Turning away from evil, if it should occur with reason, would be called cautionand would be perceived to reside in wisdom alone; however, should it be without reason and with slight and faint fright, it would be termed fear. “Cicero probably had the definition of the Stoics in mind. They denied phobos was a pathos (G3806), but they affirmed eulabeia was a virtue. By using these distinctions, the Stoics tried to escape the embarrassments of their ethical position, which led them to admit that the wise man might feel “even certain indications of the passions of anger” but not the “passions” themselves. Nevertheless, these distinctions did not conceal the Stoics’ virtual abandonment of their position. They were, in fact, really only fighting about words; they were “name-calling,” as a Peripatetic adversary charged.
The more distinctly religious aspect of eulabeia will be covered in section 48.
Fuente: Synonyms of the New Testament
Fear
a painful apprehension of danger. It is sometimes used for the object of fear; as, the fear of Isaac, that is, the God whom Isaac feared, Gen 31:42. God says that he will send his fear before his people, to terrify and destroy the inhabitants of Canaan. Job speaks of the terrors of God, as set in array against him, Job 6:4; the Psalmist, that he had suffered the terrors of the Lord with a troubled mind, Psa 88:15. Fear is used, also, for reverence: God is greatly to be feared in the assembly of his saints. This kind of fear, being compatible with confidence and love, is sometimes called filial fear; while the fear which hath torment, being the result of conscious guilt, and the anticipation of punishment, is removed by that love to God which results from a consciousness of our reconciliation to him.
The filial fear of God is a holy affection, or gracious habit, wrought in the soul by God, Jer 32:40, whereby it is inclined and enabled to obey all God’s commandments, even the most difficult, Gen 22:12; Ecc 12:13; and to hate and avoid evil, Neh 5:15; Pro 8:13; Pro 15:6. Slavish fear is the consequence of guilt; it is a judicial impression from the sad thoughts of the provoked majesty of the heaven; it is an alarm within that disturbs the rest of a sinner. Fear is put for the whole worship of God: I will teach you the fear of the Lord,
Psa 34:11; I will teach you the true way of worshipping and serving God. It is likewise put for the law and word of God: The fear of the Lord is clean, enduring for ever, Psa 19:9. The law is so called, because it is the object, the cause, and the rule of the grace of holy fear.