Faith vs. fear - what does the Bible say?

“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.” A child’s certainty off his parents’ unfeigned, unchanging love gives him confidence, and no element of terror in that filial relationship. How much more does God’s perfect love cast out fear. If we are loved perfectly, there is no reason for tormenting fear. Godly fear of course is another subject, involving wholesome, reverential regard for the greatness of God; but a tormenting fear of possible judgment is dismissed when the love of God is rightly known. If this fear is present, the soul has not been “made perfect in love,” that is, he does not recognize the perfect love of God as it really is, pure eternal, unchangeable and precious as when He gave His beloved Son in sacrifice for us. To he “made perfect in love” is to “know and believe the love that God has to us,” because it is a fact.

The power for a Christian life, one who knew it well thus declares to us: "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me." Faith, which has Christ before it as its object, works by love; not self-love, but a devout, adoring remembrance of a Saviour's wondrous sacrifice. And the pattern and power for this walk is He whose life and death had been for others, not Himself. Thus the apostle could say as to the moral transformation wrought by Christianity, how Christ "died for all, that they which live should not henceforth live unto themselves, but unto Him that died for them and rose again." Not mere correct living, not mere conformity to an outward rule, but a life issuing from devotedness of heart to a Redeemer-God! this is, in the apostle's view of it, Christianity. But this is in entire opposition, in principle, to a life which finds its motives in personal needs and ends — in fear of eternal judgment. "Faith worketh by love," not by fear; and, "There is no fear in love, but perfect love casteth out fear, because fear hath torment." Thus God, whose love alone is perfect, casts fear out of our hearts, that He Himself may reign there.

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In addressing His disciples the Lord said, "O ye of little faith." He recognised that they were not absolutely devoid of faith, for they appealed to the Master for help; it was, however, but a very little faith, for they conceived that they were perishing, although Jesus was with them. Faith must be feeble if it cannot trust until the cause of anxiety and alarm is removed. For them the storm was stilled that their apprehensions might be quieted, so that their faith did not rise to the level of that of Paul, who was confident of being brought safely through the storm. In the hour of peril, they lacked that strength of faith which could sit still in quietness and confidence, as the prophet enjoined (Isa. 30:7, 15).

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.

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.

Doubts about our salvation often result from wanting to feel saved: if we don’t have the proper feelings of joy and peace, then we don’t believe we are saved. But this is the wrong order. Believing comes first, and it must continue without doubting: “Now may the God of hope fill you with all joy and peace in believing” (Rom. 15:13).

It may be well to notice that our natural feelings are often in conflict with faith. It was so with the disciples at this moment. In the first place they were terrified and affrighted, and supposed they had seen a spirit, and afterwards they did not believe for joy. Both their fear and joy their natural emotions — were hindrances to faith, but it should be added that emotions produced by the Spirit of God are helps to faith and not hindrances.

Well, we would not compare one text with another where all are from God’s Word, and the expression of His people’s confidence in Him, and as such comforting. There is the infirmity of human nature, and in this our great High Priest has sympathy, and no one need chide himself or herself if a certain amount of fear and apprehension possess the heart during those times of stress, if only in the fear there is a turning to the Lord to find a refuge in Him. “What time I am afraid, I will trust in Thee.” Happy man, happy woman, who has this experience; happier still if this leads to a deeper acquaintance with God so that in quiet confidence in Him they can really say, “I will trust and not be afraid.” For let us remember that it is also written, “Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusts in Thee.” And the peace of God, which passes all understanding, will surely garrison that heart and mind that is careful for nothing, but which in everything by prayer and supplication with thanksgiving makes its requests known to God (Phil. 4:6-7).

Finally come the words, "Be not afraid or dismayed." Fear is a bad symptom in the Christian. Fear indicates the presence of unbelief in God, or of some unjudged evil in ourselves. Not, indeed, that godly loving fear, that reverence, which dreads lest God should not be really obeyed, or His will should not be clearly apprehended, but that fear which quails before the enemy and hinders Christian warfare. Firm faith in God dispels dismay before enemies.