p. 106 | THE FEAR OF MAN by George I. Butler

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 28, 1869

THE FEAR OF MAN.

By George I. Butler

PERHAPS there is nothing that injures the usefulness of some Christians more than the fear of man. This feeling arises from pride, and a very foolish kind of pride at that. A person might do some great action—accomplish something in life—and should he feel proud over it, and look upon himself with complacency, although his conduct could not be justified on the principles of the Bible, which teach us to ever regard God as all—the fountain from whence we receive every good—yet he might seem to have some excuse for that kind of pride. But a person so fearful of his own reputation, or of what people will think of him, that he stands trembling in every limb, unable to take his stand for what he thinks right, or to do those things that reason and conscience teach him ought to be done, because others will not appreciate it, or he will not be so much thought of as he would be by remaining silent, cannot be excusable.

I feel more free to speak on this point, because I have been, perhaps, more faulty in this respect than others. That this springs from the root, pride, is apparent to every one who will give it a moment’s reflection. Why should a person refrain from doing what conscience and his judgment say is right, because of the opinion of men, or because of what they will think of him? Just so far as he is influenced by such motives, so far self occupies too prominent a place, and God too low a place, in his affections. If God were uppermost, and self entirely secondary, whatever seemed to be duty, wherever an opportunity to do good presented itself, it would at once be acted upon, whatever man might think of us.

Oh, how deceitful the human heart! How wicked its hidden motives! It would seem that the pride which consists of complacency in thinking one has done some worthy action, is much more sensible than that which is afraid to do anything for fear one will lose the good opinion already possessed. I am satisfied that the usefulness of many persons among our people is much injured, and in some cases entirely destroyed, by this fear which hinders them from moving out earnestly and zealously to labor in the vineyard of the Master. This is all the worse because the very individuals who are thus affected are persons who might do good, could they throw off this burdensome fear, and move out free and strong-handed for God.

Our people have found it necessary, within a few years, to hold in check a numerous class of individuals who are not at all in danger of fearing anybody; who feel perfectly competent to teach others; and who, by their rash, unfeeling, self-important course, would disgust all sensible people. The fear of man is not their danger. Indeed, if such had a little more respect for the good opinion of others, it would be no injury to them. But there are other persons, of fine feelings, who naturally shrink from prominence, but who might do good, and labor carefully and considerately for the good of souls, of whom Satan has taken advantage, and caused the fear of man to so press upon them that they scarcely dare to do anything. This, I verily believe, is the work of Satan. The very ones adapted by their natural carefulness and tenderness to do the most good, and have true views of things, Satan causes to be oppressed by the fear of man, as with a terrible nightmare, weakening, discouraging, and well-nigh destroying.

A class of individuals among us, who might do good in one sphere of usefulness or another, are entirely hindered, by this course, from moving out at all. They think they are the most unworthy of all; feel abashed in the presence of others, and so mean that they can scarcely hold up their heads; and thus make no show in the world, the unobserving and the self-conceited never once thinking that they could do anything; while really, by their true Christian experience, their conscientiousness, their fear of God, and their tenderness toward others’ feelings, they are ten times better qualified to be useful than those whole-feeling, self-important characters who thus look down upon them.

There are in many churches individuals of this class, who, by their kindness, willingness to bear and forbear for the sake of peace, their readiness, by little acts of kindness, to make others happy at the sacrifice of their own ease and comfort, are preaching loudly, to those who observe them, the religion of the blessed Jesus, who was meek and lowly of heart. And yet Satan, by bringing this terrible fear of man upon them, is keeping them in a trembling, suffering, anxious state of mind, which more than half destroys their usefulness, and even wears heavily upon their health and strength. Why should not Satan be resisted in this direction, as well as in any other?

Again, some who have, in a measure, moved out in the pathway of usefulness, are much hindered, by this fear, from doing the good they might, could they shake it off. It makes a great difference with those laboring in public, as speakers, with what spirit they enter into it. The spirit they possess seems in a measure to be communicated to their hearers. An earnest man, laboring in the fear of God, believing with all his soul what he is saying, yet with humility, the fear of man entirely lost sight of, his whole soul swallowed up in his subject, the good of his hearers standing out distinctly to all observers, cannot but make a mighty impression upon his auditors. His spirit will be communicated to others. This is seen in every other theme as well as religion. All men who have ever moved the minds of people much, have been earnest men; themselves lost sight of in their subject.

But the timid man, shrinking under the fear of what this or that one will think or say; trembling lest what he is saying shall strike the ear of the audience unfavorably, what can he hope to effect? But little, indeed. How out of place such feelings in a minister of the gospel, declaring, as he does, those things that pertain to God, and commissioned by the sovereign Ruler of Heaven and earth; and, above all, how out of place in one who has a message to proclaim, involving the salvation, or eternal loss, of every one who hears it. With what earnestness and zeal should such a message be declared. Our earnestness in any direction should be proportionate to the importance of the interests involved. No doubt many souls will be lost in consequence of the fearfulness and timidity of those who preach the word of truth. An effort, then, should certainly be made to overcome it, if souls are in danger of being lost by it. “The fear of man bringeth a snare.” “The fearful,” as well as the unbelieving, and other classes, will have their part in the lake of fire.

I confess, as an individual, to very great spiritual loss on account of this besetment. Can it be overcome? Doubtless it can. The grace of God, if possessed in sufficient measure, can make up the lack in this respect as well as any other. The psalmist says, “I sought the Lord, and he heard me, and delivered me from all my fears.” A blessed deliverance would this be, indeed; well worth making the effort for, and

seeking diligently the Lord’s face.

One who has been troubled much with this besetment, can believe the statement of John, the divine, that “fear hath torment.” But few know how to pity the one who trembles under the fear of man. The self-confident man, with large self-esteem, knows not how to appreciate the feelings of such as are naturally timid and fearful. Looking with complacency upon everything he does; he is not prepared to sympathize with others whose every effort seems to them to be poor and unworthy, and to whom it seems a reality that others are thinking the same. Such reasons as these, however, ought not for a moment to stop him in the discharge of duty. It is no excuse.

Sometimes it happens in the experience of very eminent Christians, and courageous defenders of the faith, that the fear of man overcomes them. Peter’s example is a very remarkable one. Peter, before the crucifixion, thought he could certainly bear everything for the Master’s sake; even go to death. He was boastful of his strength and courage. He did not know himself. He was fully confident in his ability to bear anything for Jesus. But when he came into the high priest’s house, surrounded by violent men, and the magnates of the nation, where the terrible power of darkness was brought to bear on poor Peter, and he saw his beloved Master in the hands of sinners, abused, spit upon, and all the hopes of the poor disciples seemed forever blasted; this was too much for poor Peter’s faith. His courage sank within him. He basely denied his Master. We often think that we would not have done so; little realizing the pressure brought to bear upon him, and the circumstances under which he was placed. I much fear that very many of us would do no better; and often, I fear, under less temptation, do we just as really deny Christ as Peter did.

Peter needed converting. He went out and wept bitterly, truly repenting of his sin; and as he took low views of self, and realized his own weakness, and learned to trust in the right source for strength, what a difference do we see in him. He was hardly the same man some fifty days after this, when he could boldly stand up before the thousands of Jews assembled together, and boldly declare to them that they were the murderers of the Prince of Life. Would it not be blessed if those of us who are fearful could receive strength from the same source?

St. John makes it very plain where the antidote for this disease is to be obtained. “There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love.” “God is love, and he that dwelleth in love dwelleth in God, and God in him.” “Herein is love made perfect, that we may have boldness in the day of Judgment.” Here is the kind of boldness we want: That which springs from love to God. This is a very different article from the courage that springs from self-conceit, or confidence in our own powers. The one will quail as Peter’s did, when brought into the house of Caiaphas. The other can talk just as boldly before thousands who are gnashing their teeth with rage and madness, as Peter did on the day of Pentecost, or Luther, before the Diet of Worms. People were astonished while the humble monk, in the presence of the great Emperor Charles, and the assembled dignitaries of the empire, the cardinals, archbishops, electors, dukes, and generals, when the next step seemed to be the burning stake, could say, “Here I stand; I cannot do otherwise. God help me. Amen.” The moral grandeur of such courage is wonderful—self lost sight of—God everything.

This is what we fearful ones need. “Perfect love casteth out fear.” “Fear hath torment.” This love brings “the peace which passeth all understanding.” What a good trade it would be to exchange the fear of man for this glorious “peace.” May God grant that this conversion which Peter experienced may be wrought for us. I know of none who need it more than the writer.

GEO. I. BUTLER.