The Fear of God the Great Preservative from Sin
Nehemiah v. 15, But so did not I, because of the fear of God.
Men are everywhere, and constantly exposed to do wrong. They are “prone to evil from their youth,” and easily led to commit it from the evil disposition which they bring into the world, and carry with them to their latest breath. They are allm’ed to it by the example of others; by the love of pleasure, or of gain; and they are tempted to it by wicked men, and by the devil, the great Seducer.
There are strong and persuasive motives to keep them from sinning; but there is one that is more persuasive, and more powerful than all others. The Prophet Nehemiah, who utters the language of the text, was a very learned and great man; he was, too, a very decided and bold man. He does not seem to be afraid of anything; yet was there one thing which no threats and no promises could induce him to do; and that was to sin against God. He was afraid of doing wrong. The fear of God ruled his heart, and kept him from evil. In view of a long course of wicked conduct, which was practised by others, he could say with an honest conscience, “So did not I, because of the fear of God.”
Was he not a happy man? Would not men always be more happy than they are, if when accused of sin, or sorely tempted, or thinking of the sins of others, they could honestly and thankfully say, “So did not I, because of the fear of God?”
“The fear of the Lord is the beginning of wisdom.” It is a powerful, and most beautiful principle of conduct, this fear of God. It is something which grows out of love to him, and is strongest in those minds which love him most. Every good man is deeply ajffected at the thought of incurring the displeasure of God. The happiness of such a man consists in enjoying God’s love and favor. He is afraid if God frowns; he cares little who frowns upon him, so long as his Heavenly Father smiles. As perfect love casteth out fear, so pure fear casteth out love. There is a mere tormenting dread of punishment that has no religion in it; it is such a fear of God as the devils have; it is nothing more. Yet is it by no means adverse to the spirit of true piety to fear and tremble before him, who is ‘^ able to destroy both soul and body in hell.” The Saviour says to his disciples, “Fear him.” Many a time have I blessed God for my fears. I am thankful when he “visits my iniquity with the rod, and my transgression with stripes.” For my own part, I am glad there is such a place as hell, throwing forth its smoke and its flames, and warning me not to come too near its consuming fires.
If you are duly acquainted with God’s greatness and goodness, his justice and mercy, his wrath and his love, his displeasure and his approbation, you will feel that internal reverence and regard for him, which will restrain you from thoughtlessly provoking him to anger. There are no wickeder men in the world than those who care not for God, and pay no just reverence to him before whom angels bow.
Of all the motives to keep men from sinning, the fear of God is the best and worthiest. Some persons are kept from sinning from a regard to their own character and reputation; some because their wickedness is too expensive, and they cannot afford it; others because they do not wish to displease and wound those they love; others from the fear of human, and perhaps legal penalties. They may be thankful to be preserved from sin by any motive; they need all these motives to restrain them; yet it is not every motive that is right, and that God approves. There are higher and worthier motives than such as these. The most virtuous minds in the universe do not abstain from sin from such motives; they abstain from it because it is wrong, because it is displeasing to God, and on account of its contrariety to him. The reason why God forbids sin, is, that he hates it; and the reason why he hates it, is that it is wrong, and opposed to his own holy and adorable nature. To be restrained from it by any other motive than that it is displeasing to God, is to be governed by motives that are inferior to that which he requires. This is the highest motive, and the only motive that God approves. It is not sterling virtue to be prevented from sinning from any other motive than such a fear of God.
The fear of God is also the most effectual preservative from sin. Those who fear God most, sin the least; did they always fear him, they would never sin. Unless men refrain from it for this reason, there is no certainty that they ever will be prevented from committing it. They will all the while love it at heart; and what is loving it at heart, but, in the sight of Qod, committing it! What motive is there, that is sure to restrain a man from outward wickedness, so long as he loves it at heart? A cautious regard for his reputation will not restrain him, because he may commit it secretly. A wise reference to his health, or his property, will not restrain him, because some sins do not expose health, and cost nothing. The love of others, and the penalty of the civil law, will not restrain him, because there are sins which do not expose him to these exactions. But he cannot reason thus with regard to God. God is everywhere. He is sure, if he sins, to meet God’s frown. The fear of God will restrain him, when nothing else can do it. He may run every other hazard; but he cannot run away from God. He may trifle with every other restraint; but he cannot trifle with God. Take away all fear of God from a creature so prone to sin as man is, and what influence would other motives exert upon him, and how long would they exert it? It were but to let loose the evil passions of men from this single bond, and with an overwhelming tide of wickedness they would be swept down the precipice. Many are the men who would have sinned fearfully in times past, and who would now commit iniquity with greediness, but for the fear of God. “How shall 1 commit this great wickedness and sin against God!” This single consideration effects what nothing else can. Men are sometimes artful in sinning; but they cannot circumvent their Maker. They are bold, too; they fear not men; but they are afraid of God. The fear of God can restrain. “If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me!” These are higher and more effective motives than any which this world can suggest. There is a supreme Governor, an Almighty Father, a righteous Judge.
The fear of God is also the most universal preservative from sin. It preserves from every kind and class of sins, and extends its restraints to all places, times, and circumstances. The fear of man will restrain from sins of a certain kind; but the fear of God has a tendency to restrain from sins of every kind. It will restrain not only from outward sins, but from those that are within; not only from sins against man, but from those that are against God. Where the fear of God rules our hearts, we shall have “respect to all his commandments.” If our hearts are thus ruled, our lips, our hands, and our feet will be under the same control.
You have known those who were very careful not to commit some particular sins, but quite careless in regard to committing others. Some men are intemperate, who are never dishonest; some are profane, who are never intemperate; some scarcely know how to speak the truth, and yet they are industrious and sober. Now, what these, and such like persons need, in order to make them better men, is the fear of God. They would commit none of these vices, and would practise every virtue, if they feared God.
You have known those, too, who have been addicted to particular sins, become reformed in some respects, without becoming wholly reformed; nay, so far from being reformed, that they have only adopted some new courses of wickedness. The motives under which these persons act are very obvious. One sin interferes with another, and they are obliged to lop it off. There are igg THE FEAR OP GOD
sins of youth which are exchanged for the sins of middle life; and there are sins of middle life, which are exchanged for the sins of old age. Youth keeps them from the sins of age; age keeps them from the sins of youth; but the fear of God will preserve them from both. One vocation will preserve them from the sins of another vocation; but the fear of God will preserve them from the sins of every vocation. Poverty will keep them from some sins, and riches will keep them from others; but the fear of God will keep them both in poverty and riches. Rank, station, and office may keep them from some sins, and dependence and low condition may keep them from others; but the fear of God will restrain them in every station of human life. Avarice may restrain them from expensive sins, and prodigality may restrain them from the sins of avarice; but the fear of God will restrain both the sins of avarice and prodigality. The sea may restrain them from some sins, and the land from others; but the fear of God will keep them on the land and on the sea. There are motives that will induce men to avoid sins that are scandalous, that will prevent them from being singular in wickedness, that will keep them from gross and degrading iniquity, and that will now and then keep them from all open sins; but the fear of God will keep them from sins that are applauded, that are sanctioned by custom and example, that are fashionable and splendid. His eyes are upon the ways of men; he seeth not as man seeth; he judges through the dark cloud; no secrecy, no solitude hides from his all-penetrating eye.
In view of the preceding thoughts, there is a loud call on all of us for honest self-inspection. None of us are without sin; yet should we greatly desire that our sins should be detected and cast out. Some of you may perhaps be satisfied, because you do not take God’s name in vain; some because you are not dishonest; some because you are not licentious and impure. But can you say, “So do not I, because of the fear of God?” Is there any sin from which you abstain, on a religious account, and because you fear God? Of how many evil crimes can )^ou say, I was tempted, but did not yield; I might, and should have committed great wickedness; but “so did not I, because of the fear of God!”
Cultivate, then, more and more, an honest conscience. Let not your mind and conscience become defiled, and impaired by sin. Never silence the reproaches of conscience. Whoever else may be ignorant of your wickedness, you yourselves are privy to it. And it is a knowledge that never can be obliterated. A sense of guilt is painful for the time; but there is no hope of reform, of repentance, of pardon through the blood of Christ, where conscience is not suffered to speak out. When she speaks, listen; when she smites, bear the blow; else will the wound never be healed. Plead guilty to her charges, and bear the burden to him who bore our sins in his own body on the tree.
Be careful, too, to keep your hearts in the fear of God. “Happy is the man that feareth always.” Live in the habitual fear of offending God. We should all be afraid of offending God. We are not safe from sin, from soul-destroying sin, without the fear of God. That life is the happiest life, it is the most cheered life, where God is most feared.” The Lord taketh pleas-
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ure in them that fear him, and them that hope in his mercy.” Let us hear the conclusion of the whole matter: fear God and keep his commandments, for this is the whole duty, the whole blessedness, the whole and chief end of man.