Fear, Love, and Obedience to God: Deuteronomy 10:12
By Mary Agnes PattersonThe
book of Deuteronomy is comprised of three sermons given by Moses regarding/about
the covenant between God and his people. Chapters 5-28 report the exposition
of the Ten Commandments God gave to Moses on Mount Sinai. Moses describes the
importance of obedience to God's law in chapter 10. Obedience requires an
individual to choose a particular course of action desired by another
being/entity, regardless of his own individual desires. If the individual's actions
are altered from the action he would have chosen otherwise, then his thought
process must be altered as well, in order to enable him to change his action.
 In Deuteronomy 10:12, God requires Israel to "fear the Lord thy God, to walk in
all his ways, and to love him, and to serve the Lord thy God with all thy heart
and with all thy soul."Â This list of God's requirements groups the ideas of
fear, love, serving God, and walking in his ways. While fear and love may seem
like polar emotions and may seem to have little relevance to each other or to
obedience, the combination of these items within a single verse denotes a possible connection
between these actions. In order to understand their complex relationship, we
must first understand what each item means individually.
The
placement of the phrase "with all thy heart and with all thy soul" at the end
of the verse renders its application ambiguous. It follows the last requirement
of Deuteronomy 10:12. At first, it appears to apply only to the last item, so that Israel is "to serve the Lord thy God with all thy heart and with all thy soul." However, because
of its position at the end of the sentence (this is potentially problematic,
since it is translators who have decided to create sentences in the English; they also decide where these "sentences" begin and end), it may not be
necessarily so/as clear in the original Hebrew, and the phrase could apply to
the whole list of God's requirements. Under this interpretation, God commands
Israelites to, with all their heart and soul, fear the Lord thy God, walk in
all his ways, love him, and serve the Lord thy God. This additional phrase clarifies
how the Israelites are to fulfill God's requirements. The repetition of the phrase
"with all thy heart and thy soul" in Deuteronomy indicates that it is a crucial
aspect of the manner in which God intends his people to carry out his
commandments. This phrase relays the importance of heartfelt and eternal
commitment. A person who speaks "from the heart" is exposing his true thoughts
and emotions. The heart is critical in sustaining a person's earthly body because
it is responsible for circulating nutrient-filled blood to all of the body's
tissues. The soul is the eternal part of a person that will never cease to
exist. Â By using "all" of the heart and soul, God requires a person to devote
every part of their inner self to his commandments. Therefore, a person who
devotes his heart and soul to God's commandments is also devoting to God the
very aspect that keeps him alive on earth and that lives for eternity. In
other words, the follower is dedicating his earthly life and his eternal life
to fulfilling God's commandments.
The
fear of God referred to in Deuteronomy encompasses more than our traditional understanding
of fear today. Earthly fear is chiefly associated with circumstances that are
dangerous and can cause harm. A person who fears walking alone at night
worries about the dangers of an armed robber. A person who fears dogs may be
concerned about a viscous, unprovoked attack. The intensity of an individual's
fear typically correlates with the extent of harm the situation is capable of
causing. A person will have greater fear walking home alone in a bad
neighborhood at night than in an upscale, gated community because the dangers
associated with the bad neighborhood are far greater than the dangers perceived
in the latter. Similarly, a person will have more intense fear of an unleashed
Doberman pincher than an unleashed poodle puppy because the Doberman is capable
of causing greater harm.
God
has the potential to cause the greatest harm possible, eternal damnation, which
overshadows all earthly fears. As Matthew writes, "And do not fear those who
kill the body, but are unable to kill the soul; but rather fear Him who is able
to destroy both soul and body in hell" (Matthew 10:28). Matthew states that
while some dangers can only cause harm to our physical bodies, it is the source
that can harm both the body and the soul that should truly compel fear
in us.  Matthew refers to sources that can only harm the body with the pronoun
"those," while he uses the singular pronoun "Him" to refer to the one source
that can cause harm to the soul and the body. The word "those" implies
that there are multiple circumstances or people that can inflict pain on our
earthly body. In contrast, Matthew uses the word "Him" to refer to a single
source that can inflict suffering on our souls. By using "Him" rather than
"that" or "those," Matthew implies that the source able to cause eternal
suffering is a single being, God, rather than a circumstance or a set of
individuals.
Matthew
claims that people should not fear the many dangers that can kill the body, but
rather that people should fear the one who can destroy the soul too. By
claiming that people should not fear the many physical dangers but fear the one
spiritual danger, Matthew is asserting that the single spiritual danger is
greater than the sum of all of the physical dangers. Our earthly bodies have a
finite existence and can therefore only endure pain for a finite time period,
but our souls will exist for eternity and have the potential to endure pain indefinitely.Â
Since our earthly bodies only live for a fraction
of our soulsâ existence, any suffering on earth is insignificant in
comparison to our potential eternal suffering. If we fear a circumstance or a
being based on the amount of harm it can cause us, then our fear of God should
surpass our fear of any earthly circumstance or being because, according to
Matthew, he can inflict eternal suffering.
However,
the manner in which we are commanded to fear God is not equal to a multiplied
quantity of our fear of earthly danger. Most of us are not filled with
overwhelming horror and dread at the thought of God, as we are when we consider
earthly dangers. While aware of God's power to impose the greatest harm possible,
as Matthew states, those who fear God do not agonize about the potential harm
that God can inflict. They fear God reverently by standing in awe of his
unconceivable wisdom, power, and good. As the Psalmist writes, "My flesh
trembles in fear of you; I stand in awe of your laws" (Psalm 119:120). The
psalmist speaks of the speaker's fear of God and then his admiration and
respect for God's laws. If the sentence is interpreted as causal, then it can
be read that the awe of Godâs law results from the fear of God. The joining of
these phrases into a single sentence can also imply a parallel relationship and
synonymous interpretation. The phrases can be separated from each other,
creating two simple sentences each consisting of a subject, verb, and predicate
that relate to the corresponding part of the other sentence. The subject for
the first and second phrase is "my flesh" and "I" respectively, both of which
refer to the speaker. A short phrase follows each verb, aiding in the
interpretation of the verb. The verbs followed by the short phrase for the
sentences are "trembles in fear" and "stand in awe."Â A parallel relationship
between these two phrases would describe fear as synonymous with awe. The
source of fear and awe are "you" and "your laws," referring to God and his
laws.
The
fear of God encourages obedience to God in a similar way as the fear of a just
government influences obedience to that governmental institution. God reigns
over his people and mandates laws that are for the good of his people and his
kingdom. A just government also reigns over its citizens, creating and
enforcing laws that will better the lives of the individual citizens and the
country as a whole. The understanding that the ruler has more knowledge of the
potential dangers that can interfere with the well-being of the people than the
people themselves demands a sort of respect and reverence of the reigning
power.
While
some laws may seem inconvenient in the present moment, the follower also understands
that the laws were instituted by a just power (are laws always instituted by a
"just" power?) and therefore are intended for his good. Second Samuel 10:12
states that "The Lord will do what is good in his sight," and since God's sight
is omniscient, God knows that his intentions will fulfill his will. Although
the benefits of following the law are not always obvious or immediate, respect
and admiration for the higher power enables and encourages them to obey the
given laws.
God
also has a reason behind each of his laws as he "will do what is good in his
sight," even if we do not always understand (2 Samuel 10:12). It is this
knowledge barrier that instills in us the reverence stemming from the fear of
God. The fact that humans cannot foresee the wisdom behind God's actions and
commandments creates a need for the people to trust and submit to God on/by
faith alone. It is through reverence and trust that we obediently submit to
God, even when there are no obvious physical benefits from this submission.Â
The Book of Revelation was written by John to the seven churches in Asia Minor and discusses the ending of the world. John claims that on that day everyone
will plainly see the righteousness of God. Revelations 15:4 states, "Who will not
fear, O Lord, and glorify Thy name? For Thou alone art holy; For all the
nations will come and worship thee, For Thy righteous acts have been revealed."
In this verse, John states that on the last day of this world when God's
righteousness is clearly revealed to humankind, everyone will fear and
glorify Godâs name.
As
a result of our limited knowledge, God's laws and actions do not always seem
just or righteous to us now, but John persuades the churches that in the end,
when God's righteousness is revealed to us, everyone will fear and glorify
him. John links fear and glorification as reactions of the people to Godâs
revelation of righteousness. Â Â In response to God's revelation of his righteousness,
people will experience a fear of God. A separate but simultaneous response to
Godâs righteousness is the people's glorification of God. Fear of God and
glorification of God are linked in that not only are these two responses
triggered by the same event, but also the same individual is thinking and
practicing them at the same time. Also, the expression of the fear of God is
reverence and glorification of him. In the visual representation of this
relationship, fear, glorification, and God's righteousness can be illustrated
as three points of a triangle. Furthermore, the manifestation of the fear and
glorification of God is obedience to him. In fear, we submit to God in awe of
his laws, and in glorification, we exalt him by trying to fulfill and discover
His purpose for our lives and living in accordance to His ordinances. If the
triangle of fear, glorification, and Godâs righteousness rests on a flat plane,
then a point up in the air would be obedience, creating a pyramidal
relationship.
In
realizing God's righteousness, we can see the benevolence of God and his love
for his people through his work in their lives. God loves his people and shows
his affection through his blessings in his follower's lives. In response to
God's love and work in people's lives, they come to love and worship him.Â
Ahmad Farid wrote in "The Purification of the Soul" that "hearts, as they
mature, come to love whomever is merciful and kind towards them. So how much
greater is their love for Him from Whom all kindness springs!"Â Godâs love for
his creations transforms the follower's heart to see his goodness and blessings
and allows the follower to return his love.
The
Arabic word "taqwa" literally translates as "God-fearing," but its
meaning in the Islamic tradition encompasses a broader set of ideas. Taqwa
links the concepts of love and fear as it describes a sense of
God-consciousness, or a consistent awareness of God's omnipresence and
omniscience (Badawi). Followers of Allah "have taqwa" when they are
conscious that God is always present and possesses infinite knowledge. Because
followers who have taqwa are continually contemplating God's presence,
the concept of taqwa serves as a constant reminder to submit to the
greater power (Badawi).
God
knows all human thought and action, so unlike governmental institutions, there
is no escaping or hiding from God's law. In contrast, we can study the
detective techniques of our earthly governments to determine what information
the "higher power," in this case, law enforcement, has the ability to gather or
deduce. A person is more likely to commit a crime when he knows that he will
not be caught. People are less likely to steal merchandise from a store that
has security cameras and monitors than from a store with no security
detectors. Using this analogy, God's omniscience and omnipresence would be
comparable to a store with high definition cameras encircling every corner and
crevice of the store so that no area goes unmonitored at any time. An
individual will likely choose not to act in a certain way in fear of
governmental repercussions.
Taqwa
does not simply emphasize fear of God as stemming from a fear of God's
punishments. The God-consciousness implied in taqwa does not solely
stress the fear that, as a result of his omnipresence, he will be more able and
ready to reprove actions that go against his will (Karoli). This
interpretation of fearing a higher power places less emphasis on punishments
and lost rewards and more on the follower's fear as
a respect and realization of the ruler's superiority. Abu
Bakr Karoli states, "This consciousness and fear of Allah is understood as a
protection and a shield against wrongdoing. The abstention of evil through this
fear, consciousness, and establishing a cautious awareness of Allah, ultimately
develops one's love of Him."Â Karoli views taqwa
as a positive tool for obedience to Allah by encouraging followers to avoid
sin. When people have taqwa, they are able to steer closer to God's law
and therefore act in the way that is best for them.Â
Karoli argues that in the avoidance of sin and obedience to God's
law, God and his followers foster a close relationship. The Qur'an affirms
that Allah loves those who obey him. "For lo! Allah loveth those who
ward off (evil)" (Qur'an 3:76). Here, the Qur'an states that Allah's love extends to the people who avoid doing evil.Â
Allah desires that his people avoid evil, so in doing this, his people are acting
obediently toward him.  However, by narrowing Allah's loved ones to a specific
group of people, those who are obedient to him, this verse implies that Allah's
love is contingent upon obedience to him. In order for a follower of
Allah to receive this love, he must be obedient to Allah's commandment to avoid
evil. The feelings of love in the relationship between Allah and his follower
are termed "divine love" by Jamal Badawi in his Islamic teachings. Badawi
states, "Divine love in Islam is not a type of superficial love but it is
considered a mutual genuine feeling between God and man, which is referred to
in the Qur'an: 'Then Allah will bring a people, He shall love them and they
shall love Him'" (Qur'an 5:54). Allah loves those who are obedient to him, and
those who love Allah obey him. This circular relationship between obedience to
Allah and love between Allah and his follower strengthen their relationship.
The New Testament also refers to obedience as an expression of our love for
God. First John 5:3 states, "For this is the love of
God, that we keep his commandments."Â This verse describes the act of obedience
to God's law as a form of expression of our love for him. As a result of our
love for God, we want to obey Him in order to glorify Him. According to Badawi's
Islamic Teaching Series, part of the fear of God is the fear of displeasing him.Â
It is natural to want the one you love to be pleased with you, so obedience to
Allah is not only an expression of love for him, but it is also an expression
of not wanting to displease him.
Farid
summarizes the relationship between love and obedience when he states, "The
most exalted kind of love is most certainly the love of the One Whom hearts
were created to love, and for Whom creation was brought into existence to
adore. Allah is the One to Whom hearts turn in love, exhalation and glorification,
humility, submission and worship...It is the perfection of love accompanied by
complete submission and humility" (Mission Islam). Farid explains that we were
created for the purpose of loving and glorifying God, and we express our love
for him through "submission and humility."Â Submission to God requires a
submission to God's will, or his law. A person who is in complete submission
to God is fully devoted to obeying God's commandments.
The emotions of fear and love of God intertwine in an intricate
and complex manner in order to influence a person's obedience to God. Farid
emphasizes a person's love for God because God is the creator. The gift of our
life through creation links fear and love of God with obedience to God. One
origin of man's fear of God stems from the knowledge that God created humans.Â
The fact that we are the creation and God is the creator instills in us a sense
of submission to and reverence for God. Inherent in this state is an
indebtedness to our creator for our lives. Without a creator, we would not
exist. All blessings, challenges, and lessons present in the lives of the
creation would not be experienced if the creator did not bring the creation
into existence. God can demand the submission and humility, to which
Farid refers, because he is our creator. As creator, he has a sense of
ownership over the creation, and his ownership gives him the authority to
determine the purpose of life by mandating his people to follow his
commandments. God also asserts his ownership over
creation as a further illustration of his power: "...to keep the
commandments of the LORD, and his statutes, which I command thee this day for
thy good? Behold, the heaven and the heaven of heavens is the LORD's thy God,
the earth also, with all that therein is" (Deuteronomy 10:13-14). God commands
his people to obey him in verse 13, and the next verse states that he owns
everything on heaven and earth. Verse 13 relays God's commandment, while verse
14 provides the reason to follow his commands. Because humans will not always
understand God's purpose in his commandments, God justifies his demands by
asserting his power as creator. God demands our obedience because he has
created us.
Deuteronomy 10:12 commands
the people to "walk in all his ways" and to "serve the Lord thy God."Â Walking
in "His" ways means following the example that God
sets. If "his ways" refer to God's ways, then to "walk in all his ways"
and to "serve the Lord thy God" are synonymous to obeying
God. God's command in Deuteronomy 10:12 urges His people to fear, to obey, to
love, and to obey. The repetition of obedience and its placement around fear
and love in the verse further suggests the relationship between these actions.Â
This string of commandments seems to imply a circular relationship. Fear of
God leads to obedience to his law, as shown in Psalm 119:120. Likewise, the
Qur'an suggests that in following God's law, his people receive God's love and
delve into a relationship of mutual divine love. This relationship of mutual
love between God and his people and his people's desire to please him causes
God's people to obey him. Finally, after obedience to God, the people will see
God's plan and the wisdom of his law, which leads to awe and proper fear of God.
WORKS CITED
Badawi, Jamal. "Taqwa: Between Love & Fear." Islam Online. 4 Dec. 2005. 25 Apr. 2008 .
Farid, Ahmad. "Love of Allah." Mission Islam. 25 Apr. 2008 .
Karoli, Abu B. "Taqwa-a State of Submission." Islam Tomorrow. July 2003. 25 Apr.
2008 .
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