What does the Bible say about shyness/being shy?

"A. B. C." We consider it a very good sign indeed to see young men diffident and retiring. It is ever well for all, but especially for the young, to be "swift to hear, slow to speak." We can quite understand how a young man might feel free to speak to a few at a cottage meeting, and yet feel a great difficulty in opening his mouth in an assembly of experienced and well taught Christians. We think we may say with truth, we rejoice in every manifestation of spiritual gift, whether it be that of an evangelist, a teacher, or a pastor. But we have always observed that the really spiritual person is ever slow to push himself forward; while, on the other hand, men possessing no power whatever are the most forward to exhibit themselves. It took eighty years' training to fit Moses for the ministry, and even after that, how slow be was to enter upon the work. Look at Jeremiah — look at all the real and effective servants of Christ — yea, look at the Master himself: He, though surely needing no training, yet as an example for us, spent thirty years in retirement, ere He came forth to work in public. Depend upon it, dear friend, there must be the secret training by God's own hand, in order to fit a man for public service. If we go forth without this, we shall very speedily break down and make shipwreck. You will always find that, when God is about to use any one in His service, He fits him for the work, He calls him to the work, and He gives him the work to do.

But there is more. We are not to be "scared in anything by the opposing ones." The word translated "scared" is a remarkable word, and used only here in the New Testament. The original meaning is a shy, timid horse, frightened of something. In these days of motor cars, I suppose few of my readers know anything about this: but you who are older, and who have, perhaps, had experience driving such a horse, will understand exactly the Apostle's meaning. It may be only a shadow, or the whistle of a train, or some other thing that could not possibly hurt it, as long as the driver has control: but the horse gets scared, and then it is no good for the work it is supposed to do, until it settles down again. I am reading a grand book just now: "D'Aubigne's History of the Reformation". My Father read parts of it aloud to us children, when I was eight years old, and I still can remember the thrill of it. We see some wonderful examples of Christian courage in this book. When Luther was summoned to stand before the Council at Worms: and his friends did their utmost to persuade him not to go, as they were sure it meant death; he replied, "Even although there were as many devils at Worms as there are tiles upon the roofs, I would enter it." Zwingli, in Switzerland, when threatened by all the Civilian and Ecclesiastical wrath, was asked if he was not frightened, and he replied, with noble scorn, "I dread them … as the rock-bound shore dreads the threatening billows … — with God!" Another has said: "How depressing to the enemy is the endurance of the saints."

It is of the utmost importance "that we should keep up in our souls good courage in face of the foe, and confidence in God, not only for our own sake but for others. There is no testimony more gracious, nor more solemn to our adversaries." (W.K.) Do you not think it was the courage and grace of Stephen that were the first links of the chain that won that terrible "opposer", Saul of Tarsus?

Gideon obeyed, taking ten men who were his servants to accomplish this serious work. They did this at night, however, because Gideon feared the opinions of the men of the city. There was timidity in his faith, but nevertheless faith acted. True courage does not mean having no fear, but is seen rather in acting rightly in spite of fear.

Timothy was very unlike Simon Peter; he was not naturally courageous, but timid, and because of this was in danger of shrinking from the conflict to which he had been called of God. He required to be encouraged, and Paul strengthened him with the words, "God has not given us the spirit of fear, but of power … be thou partaker of the afflictions of the Gospel according to the power of God" (2 Tim. 1:7-8). If natural bravery and strength cannot help in spiritual warfare, natural timidity in itself is no hindrance. What we need is " the spirit of power" which sets aside natural strength and natural timidity.

If the Lord, through His Apostle, summons Timothy to more diligent service, He also draws his attention to the source of his power. "For," continues the Apostle, "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." v. 7. The first clause, which might be rendered the spirit of "cowardice," reveals Timothy's especial weakness. He evidently was a man, like Jeremiah, of a timid, shrinking spirit — one who only with difficulty, unless under the sway of the Holy Spirit, could face dangers and opponents. But while the servant of the Lord "must not strive; but be gentle unto all men, apt to teach, patient" (chap. 2:24), he must be also as bold as a lion in the defence of the truth, and in maintaining the honour, of his Lord. Timothy is therefore taught that the spirit God gives is not one of fear or cowardice, but of power, and of love, and of a sound mind.

If the Lord, through His apostle, summons Timothy to more diligent service, He also draws his attention to the source of his power. "For," continues the apostle, "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." (1 Tim. 1:7.) The first clause, which might be rendered the spirit of "cowardice," reveals Timothy's especial weakness. He evidently was a man, like Jeremiah, of a timid, shrinking spirit; one who only with difficulty, unless under the sway of the Holy Spirit, could face dangers and opponents. But while the servant of the Lord "must not strive; but be gentle unto all, apt to teach, patient" (1 Tim. 2:24), he must be also as bold as a lion in the defence of the truth, and in maintaining the honour of his Lord. Timothy is therefore taught that the spirit God gives is not one of fear or cowardice, but of power, and of love, and of a sound mind.

These are three remarkable words, and they require a little examination. First, it is a spirit of power; for if God bestows gift, He gives also the power to exercise it; that is, it should be added, if there is the state of soul for its use. It is indeed of the last importance to remember the connection between state of soul and the power of the Spirit. The gift may abide even in one who is unfaithful or indifferent, bait the power to use it will not be present, unless its possessor is walking in dependence upon God, unless he lives in the acknowledgment that power is outside of himself, and in the realization of his own utter weakness. This is the apostle's point: "God," he says, "has not given us the spirit of fear, but of power." If therefore the servant, and Timothy was to learn it, is animated with fear or timidity, he should know that this is not the spirit God gives, for His Spirit is one of power. These two things are to be noted - the source of the power, and the character of the spirit given. Moreover, the spirit is also "of love." The apostle follows in this the same order as in 1 Corinthians. In 1 Cor. 12 he speaks of spiritual manifestations in the assembly; and, at the end of the chapter, of workers of miracles, gifts of healing, and speaking with tongues - all of which are connected with displays of power, And then in the nest chapter he proceeds to speak of love, teaching that if anyone spoke with the tongues of men and angels, and had not love, he would become as sounding brass, or a tinkling cymbal; for in truth divine power can only be wielded by the Spirit, through a divine nature, for of this it is that love is the expression. The flesh, man's sinful nature, can never be used in the Lord's service; and thus power and love - divine, holy love - can never be dissociated. There will also be, as a consequence of love, a sound mind,* or, as it has been translated, "a wise discretion;" for when governed by the Spirit of God, the servant will always exhibit divine wisdom in his work, and be kept in quiet control and subduedness in the presence of God. He will know when to speak and when to be silent, when to be in season and when to be out of season, for he will be maintained in communion with the mind of his Lord. E. D.

The state of the people, however, is sadly brought out by the manner of their reception of the news, So far from it thrilling them with vigor and arming them as one man now to make an end of this proud enemy, they are filled with terror. They realize that they are now held in abomination by the Philistines, and are more occupied with that than the possibility of their deliverance from them. How like unbelief in all time is this! It fears the consequences of any measure of faithfulness. "Knowest Thou that the Pharisees were offended, after they heard this saying?" said the disciples to our Lord when He had been boldly denouncing the formalism of the leaders of the people. They were afraid of the consequences of such faithfulness; and while perhaps acknowledging the truth of what our Lord had said, shrank from stirring up opposition. Alas, we know much of this timidity in view of opposition. What will men say? What will our friends say? Oh, how often has this deterred many an one whose conscience has been awakened as to his path, from going on in simple obedience to God, regardless of what men say! Truly, "the fear of man bringeth a snare;" and to be occupied with the effect of our action upon the enemies of God, rather than with Himself, is indeed to invite defeat.

In the Temple. — People at Jerusalem were talking about Him, and expecting Him. The Jews, too, His bitter opponents in Judaea, were seeking for Him. The multitude was murmuring about Him. Opinions were expressed and views exchanged. Some said, He was a good man; others of a different mind affirmed, that He deceived the people. "Howbeit," writes John, "no man spake openly of Him for fear of the Jews" (7:13). What a hold on the people they had! Have we not witnessed something of this in modern times, and even in our own days? "The fear of man brings a snare." Ecclesiastical censures seem so terrible. "But whoso puts his trust in the Lord shall be safe" (Prov. 29:25). Yes. How apt, nevertheless, are men to yield to the snare, and to forget the Lord!

In verse 23 we read, "A man's pride shall bring him low, but honor shall uphold the humble in spirit." It should be connected with the proverb in chapter 26:12, "Seest thou a man wise in his own conceits? There is more hope of a fool than of him." Pride always brings low; humility always brings up. The highest place is the lowest place. "The fear of man bringeth a snare; but whoso putteth his trust in the LORD shall be safe" (verse 25). The fear of man is born of unbelief. The Christian who fears man shows clearly that he is not looking to the Lord, but to man. The fear of man surely bringeth a snare, it leads to men-pleasing and men-praising. And because one seeks the honor which comes from man and not the honor which cometh from God only, man, his approval or disapproval, is feared. The fear of man is as dangerous, as subtle and as un-christianlike as flattery, talebearing, backbiting, whispering and the other evil things mentioned in these proverbs.

"The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe."

The connection with the previous verse is obvious. One who is partner with a thief would fear to expose the thief. If I put myself under obligation to man, in that measure will the fear of man influence me; and I am ensnared by my own fear. But how dreadful a thing that through fear of offending a mere man, I may find myself in the position of positively offending God! The only safety from such snares is a dependent, genuine trust in the Lord. This means no confidence in the flesh, for it is choosing the Lord as the soul's confidence rather than anything or anyone else.