The Works of John Bunyan, vol 1 by John Bunyan (best book clubs txt) 📖

he, “am a jealous God, visiting the iniquity of the fathers upon the children.” This therefore doth also put dread and fear into the worship and service of God.

4. The judgments that sometimes God hath executed upon men for their want of godly fear, while they have been in his worship and service, put fear and dread upon his holy appointments. (1.) Nadab and Abihu were burned to death with fire from heaven, because they attempted to offer false fire upon God’s altar, and the reason rendered why they were so served, was, because God will be sanctified in them that come nigh him (Lev 10:1-3). To sanctify his name is to let him be thy dread and thy fear, and to do nothing in his worship but what is well-pleasing to him. But because these men had not grace to do this, therefore they died before the Lord. (2.) Eli’s sons, for want of this fear, when they ministered in the holy worship of God, were both slain in one day by the sword of the uncircumcised Philistines (see 1 Sam 2). (3.) Uzzah was smitten, and died before the Lord, for but an unadvised touching of the ark, when the men forsook it (1 Chron 13:9,10). (4.) Ananias and Sapphira his wife, for telling a lie in the church, when they were before God, were both stricken dead upon the place before them all, because they wanted the fear and dread of God’s majesty, name, and service, when they came before him (Acts 5).

This therefore should teach us to conclude, that, next to God’s nature and name, his service, his instituted worship, is the most dreadful thing under heaven. His name is upon his ordinances, his eye is upon the worshippers, and his wrath and judgment upon those that worship not in his fear. For this cause some of those at Corinth were by God himself cut off, and to others he has given the back, and will again be with them no more (1 Cor 11:27-32).[4]

This also rebuketh three sorts of people.

[Three sorts of people rebuked.]

1. Such as regard not to worship God at all; be sure they have no reverence of his service, nor fear of his majesty before their eyes. Sinner, thou dost not come before the Lord to worship him; thou dost not bow before the high God; thou neither worshippest him in thy closet nor in the congregation of saints. The fury of the Lord and his indignation must in short time be poured out upon thee, and upon the families that call not upon his name (Psa 79:6; Jer 10:25).

2. This rebukes such as count it enough to present their body in the place where God is worshipped, not minding with what heart, or with what spirit they come thither. Some come into the worship of God to sleep there; some come thither to meet with their chapmen, and to get into the wicked fellowship of their vain companions.

Some come thither to feed their lustful and adulterous eyes with the flattering beauty of their fellow-sinners. O what a sad account will these worshippers give, when they shall count for all this, and be damned for it, because they come not to worship the Lord with that fear of his name that became them to come in, when they presented themselves before him![5]

3. This also rebukes those that care not, so they worship, how they worship; how, where, or after what manner they worship God. Those, I mean, whose fear towards God “is taught by the precept of men.”

They are hypocrites; their worship also is vain, and a stink in the nostrils of God. “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid” (Isa 29:13,14; Matt 15:7-9; Mark 7:6,7).[6] Thus I conclude this first thing, namely, that God is called our dread and fear.

OF THIS WORD FEAR AS IT IS TAKEN FOR THE WORD OF GOD.

I shall now come to the second thing, to wit, to the rule and director of our fear.

SECOND. But again, this word FEAR is sometimes to be taken for THE

WORD, the written Word of God; for that also is, and ought to be, the rule and director of our fear. So David calls it in the nineteenth Psalm: “the fear of the Lord,” saith he, “is clean, enduring for ever.” The fear of the Lord, that is, the Word of the Lord, the written word; for that which he calleth in this place the fear of the Lord, even in the same place he calleth the law, statutes, commandments, and judgments of God. “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes: the fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether.” All these words have respect to the same thing, to wit, to the Word of God, jointly designing the glory of it. Among which phrases, as you see, this is one, “The fear of the Lord is clean, enduring for ever.” This written Word is therefore the object of a Christian’s fear. This is that also which David intended when he said, “Come, ye children, hearken unto me, I will teach you the fear of the Lord” (Psa 34:11). I will teach you the fear, that is, I will teach you the commandments, statutes, and judgments of the Lord, even as Moses commanded the children of Israel—“Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up” (Deut 6:4-7).

That also in the eleventh of Isaiah intends the same, where the Father saith of the Son, that he shall be of quick understanding in the fear of the Lord; that he may judge and smite the earth with the rod of his mouth. This rod in the text is none other but the fear, the Word of the Lord; for he was to be of a quick understanding, that he might smite, that is, execute it according to the will of his Father, upon and among the children of men. Now this, as I said, is called the fear of the Lord, because it is called the rule and director of our fear. For we know not how to fear the Lord in a saving way without its guidance and direction. As it is said of the priest that was sent back from the captivity to Samaria to teach the people to fear the Lord, so it is said concerning the written Word; it is given to us, and left among us, that we may read therein all the days of our life, and learn to fear the Lord (Deut 6:1-3,24, 10:12, 17:19). And here it is that, trembling at the Word of God, is even by God himself not only taken notice of, but counted as laudable and praiseworthy, as is evident in the case of Josiah (2 Chron 34:26,27). Such also are the approved of God, let them be condemned by whomsoever: “Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed” (Isa 66:5).

Further, such shall be looked to, by God himself cared for, and watched over, that no distress, temptation, or affliction may overcome them and destroy them—“To this man will I look,” saith God, “even to him that is poor and of a contrite spirit, and that trembleth at my word.” It is the same in substance with that in the same prophet in chapter 57: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Yea, the way to escape dangers foretold, is to hearken to, understand, and fear the Word of God—“He that feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses,” and they were secured; but “he that regarded not the word of the Lord, left his servants and his cattle in the field,” and they were destroyed of the hail (Exo 9:20-25).

If at any time the sins of a nation or church are discovered and bewailed, it is by them that know and tremble at the word of God.

When Ezra heard of the wickedness of his brethren, and had a desire to humble himself before God for the same, who were they that would assist him in that matter, but they that trembled at the word of God?—“Then,” saith he, “were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away” (Ezra 9:4). They are such also that tremble at the Word that are best able to give counsel in the matters of God, for their judgment best suiteth with his mind and will: “Now therefore,” said he, “let us make a covenant with our God to put away all the (strange) wives,—according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the law” (Ezra 10:3). Now something of the dread and terror of the Word lieth in these things.

First. As I have already hinted, from the author of them, they are the words of God. Therefore you have Moses and the prophets, when they came to deliver their errand, their message to the people, still saying, “Hear the word of the Lord,” “Thus saith the Lord,”

and the like. So when Ezekiel was sent to the house of Israel, in their state of religion, thus was he bid to say unto them, “Thus saith the Lord God”; “Thus saith the Lord God” (Eze 2:4, 3:11).

This is the honour and majesty, then, that God hath put upon his written Word, and thus he hath done even of purpose, that we might make them the rule and directory of our fear, and that we might stand in awe of, and tremble at them. When Habakkuk heard the word of the Lord, his belly trembled, and rottenness entered into his bones. “I trembled in myself,” said he, “that I might rest in the day of trouble” (Hab 3:16). The word of a king is as the roaring of a lion; where the word of a king is, there is power. What is it, then, when God, the great God, shall roar out of Zion, and utter his voice from Jerusalem, whose voice shakes not only the earth, but also heaven? How doth holy David set it forth; “The voice of the Lord is powerful, the voice of the Lord is full of majesty,”

&c. (Psa 29).

Second. It is a Word that is fearful, and may well be called the fear of the Lord, because of the subject matter of it; to wit, the state of sinners in