Why does God use fear as a tool according to Exodus 20:20? Text And Context “Do not be afraid,” Moses replied, “for God has come to test you, so that the fear of Him may be before you, to keep you from sinning.” — Exodus 20:20 The verse stands immediately after the giving of the Ten Commandments (Exodus 20:1-17) and the overwhelming sensory display on Sinai (thunder, lightning, trumpet blast, smoking mountain, v. 18). Israel’s first instinct is terror (Hebrew pachad). Moses corrects that terror while affirming a different kind of fear (Hebrew yirʾah): a reverent, covenant-shaping awe. Fear As Covenant Safeguard 1. Protective boundary. God’s holiness is life-giving yet lethal to defilement (Leviticus 10:3). Reverent fear erects an internal boundary that keeps people back from sin’s destructive intrusion. 2. Ethical anchor. The Decalogue is not mere civic code; it flows from God’s character. Fear of the Law-Giver ties obedience to personal loyalty, not abstract rule-keeping (Deuteronomy 5:29). 3. Communal cohesion. “All the people will hear and be afraid and never again act presumptuously” (Deuteronomy 17:13). A shared awe stabilizes a fledgling nation. Pedagogical Purpose: “God Has Come To Test You” Hebrew nasah (נָּסָה) means to prove and refine. The Sinai theophany functions like a furnace: it reveals the difference between servile terror that flees and filial fear that draws near (cf. Hebrews 12:18-24). The test exposes hearts, preparing them for life-long obedience in the land. Pattern Across Scripture • Patriarchs: Abraham’s near sacrifice of Isaac—“Now I know that you fear God” (Genesis 22:12). • Wisdom: “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7). • Prophets: Failure of kings traced to loss of fear (Jeremiah 2:19). • Gospels: Disciples’ awe at Christ stilling the storm (Mark 4:41). • Church: “The churches … were walking in the fear of the Lord and in the comfort of the Holy Spirit” (Acts 9:31). Canonically, fear and grace converge: adoration that trembles yet trusts (Psalm 2:11). Fear is never an end in itself but a corridor to deeper relationship. Relationship Between Fear And Love 1 John 4:18 declares, “Perfect love drives out fear,” yet Scripture never sets love against yirʾah; it dispels pachad. Reverent fear recognizes God’s magnitude; covenant love delights in His mercy. Together they form filial piety: “The LORD delights in those who fear Him, who put their hope in His loving devotion” (Psalm 147:11). Christological Fulfillment At Calvary, cosmic judgment and unfathomable grace meet. The cross evokes trembling (“Surely this was the Son of God,” Matthew 27:54) and attraction (“And I, when I am lifted up … will draw all men,” John 12:32). Resurrection seals the paradigm: “Do not be afraid … He is risen” (Matthew 28:5-10). Post-resurrection fear becomes joyous awe that empowers mission (Matthew 28:17-20). Practical Implications For Today • Personal holiness. A steady vision of God’s majesty curbs hidden sin (2 Corinthians 7:1). • Worship posture. Gatherings should foster reverence, not trivial familiarity (Ecclesiastes 5:1-2). • Evangelism. Truth about judgment precedes the offer of mercy (Acts 24:25). • Societal ethics. Public acknowledgment of divine accountability restrains corruption (Romans 3:18). Addressing Common Objections 1. “Fear manipulates.” Scripture forbids coercive terror (1 Peter 5:3) but commends reverent fear rooted in reality—God is objectively awesome. 2. “Love eliminates fear.” Only slavish dread is banished; reverent awe remains eternal (Revelation 15:4). 3. “Fear contradicts free will.” Authentic choice requires full disclosure of consequences; fear supplies that disclosure without violating autonomy (Deuteronomy 30:19-20). Archaeological And Extra-Biblical Corroboration • Ancient Near Eastern treaty formulas feature “fear of the king” language identical in structure to Sinai covenant texts, underscoring historical authenticity. • Late Bronze Age inscriptions from Sinai (Serabit el-Khadim) reference a deity who “thunders,” matching Exodus 20 imagery. • Geological surveys of the Jabal Maqla ridge (a proposed Sinai site) reveal scorched peaks and fissure-borne acoustic properties that naturally amplify thunder, providing empirical setting for a fear-evoking theophany. Conclusion God employs fear in Exodus 20:20 as a morally formative, covenant-securing, grace-preparing tool. Proper fear anchors obedience, nurtures wisdom, safeguards community, and ultimately ushers the believer into the joy of intimate fellowship with the Holy One through the atoning, resurrected Christ. |
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