Exodus 20:20 · Bible study
Exodus 20:20 Commentary: The Fear That Prevents Sin
Hebrew · 10 what the commentators say
Meaning in one sentence
Exodus 20:20 reveals two kinds of fear: terror that drives from God and reverence that draws near. Moses explains God’s test produces the latter.
Research Summary
- Meaning: Moses reassures a terrified people that the purpose of God’s terrifying presence is to produce a holy fear that prevents sin, not to destroy them.
- Key words: “test” (nasah H5254, to prove, try, examine); “fear” (yir’ah H3374, reverence, awe, piety); “sin” (chata H2398, to miss the mark, go wrong).
- Main debate: The nature of the fear, whether terror is entirely rejected or redirected; the boundary between slavish fear and filial reverence.
- Theological theme: The role of holy fear in covenant relationship; God’s testing as a means of preserving His people from sin.
- Best use: Teaching about the purpose of God’s discipline, the healthy fear of the Lord, and the distinction between paralyzing terror and reverence that leads to obedience.
Translation Comparison
BSB Berean Standard Bible 2020
“Do not be afraid,” Moses replied. “For God has come to test you, so that the fear of Him may be before you, to keep you from sinning.”
WEB World English Bible 2000
Moses said to the people, “Don’t be afraid, for God has come to test you, and that his fear may be before you, that you won’t sin.”
KJV King James Version 1769
And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.
ASV American Standard Version 1901
And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not.
YLT Young's Literal Translation 1898
And Moses saith unto the people, `Fear not, for to try you hath God come, and in order that His fear may be before your faces--that ye sin not.'
Darby Darby Bible 1890
And Moses said to the people, Fear not; for God is come to prove you, and that his fear may be before you, that ye sin not.
Douay-Rheims Douay-Rheims Bible 1899
And Moses said to the people: Fear not; for God is come to prove you, and that the dread of him might be in you, and you should not sin.
Translations in other languages (10 available)
Y Moisés respondió al pueblo: No temáis; que por probaros vino Dios, y porque su temor esté en vuestra presencia para que no pequéis.
E Moisés respondeu ao povo: Não temais; que para provar-vos veio Deus, e para que seu temor esteja em vossa presença para que não pequeis.
Moïse dit au peuple: Ne vous effrayez pas; car c’ est pour vous mettre à l’ épreuve que Dieu est venu, et c’ est pour que vous ayez sa crainte devant les yeux, afin que vous ne péchiez point.
Mose aber sprach zum Volk: Fürchtet euch nicht; denn Gott ist gekommen, daß er euch versuchte und daß seine Furcht euch vor Augen wäre, daß ihr nicht sündigt.
En Mozes zeide tot het volk: Vreest niet, want God is gekomen, opdat Hij u verzocht, en opdat Zijn vreze voor uw aangezicht zou zijn, dat gij niet zondigdet.
E Mosè disse al popolo: “Non temete, poiché Dio è venuto per mettervi alla prova, e affinché il suo timore vi stia dinanzi, e così non pecchiate”.
I odpowiedział Mojżesz ludowi: Nie bójcie się; bo aby was doświadczył, przyszedł Bóg, żeby bojaźń jego była przed obliczem waszem, byście nie grzeszyli.
И сказал Моисей народу: не бойтесь; Бог [к вам] пришел, чтобы испытать вас и чтобы страх Его был пред лицем вашим, дабы вы не грешили.
摩西 對 百姓 說：「不要 懼怕；因為 神 降臨 是要 試驗 你們，叫你們 時常 敬畏他，不致 犯罪。」
And Moses said to the people, Have no fear: for God has come to put you to the test, so that fearing him you may be kept from sin.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 20:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
It was a single command with a double edge. Commentators across traditions agree that Moses first relieves the people’s terror (“Don’t be afraid”) and then redefines the fear God actually intends. Adam Clarke distinguishes “fear with consternation” from “fear which reverence and filial affection inspire.” Gill contrasts slavish fear of death with a “reverence of the divine Majesty.” Keil and Delitzsch note that God’s terrible display was meant to produce the true fear of Himself, not the panic that makes people flee, but an awe that keeps them from sin. Matthew Henry adds that this “fear of God” is a “dread of his displeasure and an obedient regard to his authority.” The consensus: one fear paralyzes and must be renounced; the other fear protects and must be cultivated. The test at Sinai was never about destruction; it was about producing a lasting reverence that would guard Israel’s obedience.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Fear as reverent awe (most commentators): The command “Don’t be afraid” refers to paralyzing terror; “that his fear may be before you” refers to a holy reverence that prevents sin. Supported by the context of v.18-19 and the parallel in Deuteronomy 4:10.
- Fear as need for a mediator (Wesley, Henry): The test reveals that sinful humans cannot bear direct contact with God and need a mediator (Moses typologically pointing to Christ). Supported by the people’s request in v.19 and the flow into v.21.
What is clear: God’s purpose in the terrifying display at Sinai was to produce a lasting, protective fear of Himself that would keep His people from sin, not to destroy them.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the test | God’s appearance at Sinai was meant to produce a fear that prevents sin, not to destroy the people. | Some commentators (Wesley) emphasize that the test showed the people their need for a mediator; others (Gill) see it as testing whether Israel would truly accept God as King. |
| Nature of the fear | There is a negative fear (terror, panic) that Moses rejects, and a positive fear (reverence, awe) that Moses commands. | Clarke and Wesley highlight filial affection and love as the core of holy fear; Matthew Henry and Keil emphasize awe of God’s majesty and dread of His displeasure. |
| Role of the Law | The Law was given with terrifying signs to humble Israel and prepare them for obedience. | Reformed traditions see the Law’s terror as continuing to drive believers to Christ; other traditions (Wesleyan) see it as a stage largely superseded by gospel grace. |
| Continuity with the New Testament | The fear of God remains a virtue for believers (Acts 9:31, 2 Corinthians 7:1). | Some traditions (Reformed) emphasize that the terror of Sinai still instructs; others (Pentecostal/charismatic) stress that perfect love casts out the fear of punishment (1 John 4:18). |
Historical & Cultural Context
The moment is raw with sensory overload. In the preceding verses the people have just seen “the thunderings, the lightnings, the sound of the trumpet, and the mountain smoking.” They are terrified and back away, begging Moses to be their mediator. Verse 20 is Moses’ pastoral response in that same instant. He does not dismiss their fear as wrong; he redirects it.
The setting is the giving of the covenant at Sinai. Israel had already promised to obey (Exodus 19:8). Now God appears in overwhelming glory to test whether that promise is real. The Hebrew verb nasah (to test) echoes other testing narratives, God tested Abraham (Genesis 22:1), and later Moses will remind Israel that the wilderness years were a test “to know what was in your heart” (Deuteronomy 8:2). Testing in the Old Testament is never about trapping people; it is about revealing and strengthening commitment.
The phrase “that his fear may be before your faces” describes a constant, active awareness of God’s presence. This is not the panic that makes people hide but the reverence that keeps them walking straight. That fear, Moses says, is the barrier against sin. The purpose of the entire theophany, the thunder, the trumpet, the smoke, was to produce a holy awe that would stay with Israel beyond that day. God did not come to frighten them away. He came to keep them close.
Textual Notes
The consulted sources note no significant textual variants for Exodus 20:20. The Hebrew text is stable across the Masoretic tradition and ancient versions. The verse appears in identical form in the Samaritan Pentateuch. No manuscript evidence suggests a disputed reading.
Reception History
Exodus 20:20 has been a key text for distinguishing two kinds of fear throughout Christian history. Early church writers such as Clement of Alexandria used it to teach the difference between servile fear (fear of punishment) and filial fear (fear of offending a beloved Father). The verse appears in the Rule of Benedict as a foundation for monastic reverence. Reformation-era commentators, including Calvin, Luther, and later Matthew Henry and Gill, focused on the pedagogical purpose of the Law’s terror: to drive sinners to Christ and then to produce a holy fear that protects against sin. Wesley and Clarke (Methodist) emphasized the transformation of fear into loving reverence. Across traditions, the verse has been read as a promise that God’s awe-inspiring presence is a gift, not a threat.
Preaching This Verse
Three-point outline
- The Fear We Must Lay Down: Terror that drives us from God. The people’s instinct was to hide, like Adam in the garden. Moses says, “Don’t be afraid” of this kind of fear, it leads to distance, not trust.
- The Fear We Must Take Up: Reverent awe that draws us near. God wants His fear “before your faces”, a constant awareness of His majesty that changes how we live.
- The Purpose of the Test: That you won’t sin. The thunder and fire were not meant to destroy but to protect. Holy fear is a guardrail, not a prison.
Five-point outline
- Don’t Be Afraid, God’s immediate reassurance in the face of paralyzing terror.
- God Has Come to Test, The purpose of the theophany: to prove Israel’s promise of obedience (Exodus 19:8).
- That His Fear May Be Before You, The intended outcome: a constant, conscious awe of God’s holy presence.
- That You Won’t Sin, The ethical goal: holy fear protects against disobedience.
- The Mediator’s Role, Moses stands between a terrified people and a holy God, pointing forward to Christ, the perfect mediator (Hebrews 12:18-24).
Illustration hooks
- A child who fears a parent’s anger but respects their authority learns obedience without terror. The same parent enforces rules not to push the child away but to keep them safe.
- A student who fears failing an exam uses that healthy fear to study; a student who is terrified of the exam may freeze up. One fear motivates; the other paralyzes.
- A driver who respects speed limits because of a healthy regard for the law stays safe; a driver who only fears getting caught drives well only when a police car is in sight.
Questions your congregation is asking
- Is it wrong to be afraid of God? Doesn’t the Bible also say “perfect love casts out fear” (1 John 4:18)?
- How can I tell the difference between an unhealthy fear that pushes me away from God and a healthy fear that keeps me close?
- If God is love, why does He use terror to teach us?
Leading a Discussion
Exodus 20:20 comes in the middle of one of the most terrifying moments in Scripture. The people have just witnessed thunder, lightning, smoke, and the sound of a trumpet, and they are afraid they will die. Moses speaks into their panic with a paradox: Don’t be afraid, because God wants you to fear Him. This verse helps us see that not all fear is bad. Some fear drives us away from God; other fear draws us near and protects us from sin.
Discussion questions
- Read Exodus 20:18-19. Why did the people want Moses to speak instead of God? What does that reaction tell you about their understanding of God?
- Moses says “Don’t be afraid” but then says God came to put His fear before them. How do you make sense of that? What kind of fear is being rejected, and what kind is being commanded?
- The Hebrew word for test here is nasah. Where else in Scripture does God test His people? What is the purpose of those tests (see Genesis 22:1, Deuteronomy 8:2)?
- What does it mean for the fear of God to be “before your faces”? How would that look in daily decisions?
- The verse says the goal of this fear is “that you won’t sin.” How does a healthy reverence for God actually prevent sin? What’s the difference between following rules out of fear of punishment and living in holy awe?
- How does the gospel change our fear? Hebrews 12:18-24 contrasts Mount Sinai with Mount Zion. What does that tell us about fear under the new covenant?
- Think of a situation where a healthy fear of God kept you from sinning. What did that fear feel like? How can we cultivate that kind of fear without slipping into terror?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 20:11 | Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’ |
| Genesis 22:1 | After these things, God tested Abraham, and said to him, “Abraham!” He said, “Here I am.” |
| Genesis 22:12 | He said, “Don’t lay your hand on the boy or do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.” |
| Exodus 15:25 | Then he cried to Yahweh. Yahweh showed him a tree, and he threw it into the waters, and the waters were made sweet. There he made a statute and an ordinance for them, and there he tested them. |
| Exodus 15:26 | He said, “If you will diligently listen to Yahweh your God’s voice, and will do that which is right in his eyes, and will pay attention to his commandments, and keep all his statutes, I will put none of the diseases on you which I have put on the Egyptians; for I am Yahweh who heals you.” |
| Deuteronomy 4:10 | the day that you stood before Yahweh your God in Horeb, when Yahweh said to me, “Assemble the people to me, and I will make them hear my words, that they may learn to fear me all the days that they live on the earth, and that they may teach their children.” |
| Deuteronomy 6:2 | that you might fear Yahweh your God, to keep all his statutes and his commandments, which I command you—you, your son, and your son’s son, all the days of your life; and that your days may be prolonged. |
| Deuteronomy 8:2 | You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes two kinds of fear. One paralyzes the soul with terror and confusion; the other is a reverent, filial fear that guards against sin. A person gripped by the first kind cannot love or obey, while someone lacking the second kind falls at the first temptation.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the laws in Exodus 20:22 through 23:33 are not a strictly systematic code. Instead, they include traditional rules passed down from the patriarchs and preserved by the Israelites during their time in Egypt, later written by Moses as the book of the covenant.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge commentary explains that God's terrifying appearance was a deliberate test: it was meant to prove whether the people would truly obey Him, and to instill a lasting awe of offending Him. The people's wish for Moses to speak instead was granted, but that reverent fear was meant to stay before their eyes.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that God’s terrifying appearance was not meant to crush the people but to test them and instill a reverent fear that would keep them from sin. The distinction is between the panic they felt and the holy awe God intended to produce. That lasting fear, not terror, becomes a safeguard against disobedience.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes the fear Moses addresses: not a slavish terror of God’s destructive power, but the reverent awe that restrains sin. God came in such majesty to test whether Israel would accept Him as their King and obey His law, not to destroy them. The testing aimed to teach holy fear, not drive them to despair.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a sharp line between seeing the terrifying signs of God's presence and actually perceiving God Himself. The people witnessed the thunder and lightning as outward emblems, but the Deity remained unseen by their physical eyes.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch explains that Moses first calms the people's terror of dying, then reorients their fear toward its proper object. The "testing" God performs is not about punishment but about shaping their hearts so that a reverent, holy awe keeps them from sinning through distrust or disobedience.
Lange's Commentary Reformed 1857
Lange contends that the phrase "before me" in the first commandment should be read as "over against me," indicating that Israel must not set up other gods as rivals confronting Jehovah. This captures a sense of direct opposition, not merely forbidding other gods in His presence or alongside Him.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the terrors of Mount Sinai as deliberately designed to prepare hearts for the gospel. The thunder, lightning and trumpet were meant to startle and humble people, making the grace of Christ all the more welcome when it came.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the thunder and fire not as a threat of destruction but as a deliberate test: to show the people they could not bear God's immediate presence and desperately needed a mediator. The terrifying display was meant to convince them how wisely God had chosen Moses for that role.