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John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 5

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STUDY SESSION 5

Introduction (pp. 55-66)

Christian needed good Christian fellowship and he meets with Faithful after braving the “Valley of the shadow of Death. “ Faithful tells of his own personal encounters. After a season of godly fellowship, they run into Talkative which opens up for them another important opportunity to discuss holy matters.

 

Readers

Narrator (66) – a shorter role though by no means very short

Christian (67) – a great amount

Faithful (67) – more than Christian

Talkative (74) – several pages

 

Vocabulary

Vale (67) = valley

bedabled (68) = bedabbled, namely, to wet or soil by dabbling

“writ for a wonder” (69, see †) = “it would be surprising”

tro (69) = trow (believe, think)

hectoring (72, 73) = intimidate, harass, bully

Prating-row (76) = from “prate” (pratingly is the adverb) to chatter, talk long and idly

bruit (77) = pronounced like “brute”; it means noise, report, rumor, etc.

churl (77) = a rude ill-bred person; peasant like

Turk (77) = often used to mean a Muslim

“you lie at the catch (80, see †) = “you are watching for an opportunity to catch me out”

peevish (82) = easily irritated or bothered

 

Questions (pp. 66-83)

Page #

66        Explain what “Pope and Pagan” meant. Why did he not fear them? Was his assessment of “Pagan” accurate? Of Pope?

69        What allure does “Wanton” represent (69)? Is that a concern in our generation? How is the proverb (22:14) cited by Christian relevant to the situation? What did he mean he wasn’t sure if he wholly escaped her? [

69-70   The “Old Man” was “Adam the first.” What does he represent? Who is this man that kept knocking Faithful down? What is the point of this encounter? How do we avoid this danger or pitfall?

71        Faithful met Discontent in the Valley of Humility. What was Discontent’s method of argumentation?

72        Summarize Shame’s line of argument. Is his argument used today? What was Faithful’s response? Which for you is more formidable, Discontent or Shame?

76        Is “Talkative” someone we might run into? What would he or she look like? How does Christian describe him? What kind of “religion” is found in Talkative’s house (77)?

79-80   In discussing the grace of God in the heart, Talkative mentions his first point. What was it and why did Faithful insist in making a distinction from Talkative’s first point? Explain Faithful’s answer.

80        Isn’t a great knowledge of Gospel Mysteries a sure sign that a person is a genuine convert? What was Faithful’s response? Is he right?

81        Faithful further explains what “grace in the soul” looks like. What is “an experimental confession”? Also, how does Faithful’s explanation unmask Talkative’s religion? What is the difference?

 

Observations & Notes

POPE AND PAGAN (66)

This is one of those curious historic observations Bunyan made which turned out to be incorrect. He viewed the two giants as being practically dead. Paganism suffered a severe blow in the seventeenth century but it grew in great force in the eighteenth. Papism never died and had (and still has) more power than Bunyan expected. However, Catholicism did not have the official backing like it used to in England. Perhaps it was his limited understanding of the world that made him view Catholicism as being so weak or as Calhoun suggested, maybe he had an expectation according to God’s purpose for his Church.[1] [The “old man” papism talks about more people being burned. This is a reference to Queen Mary’s bloody reign. Regarding this, Fox’s Acts and Monuments gives a thorough account and this book was the only other books Bunyan had next to the Bible (while in prison).]

This scene has been changed in the Dangerous Journey (where Paganism is alive and Papism is the same). Some versions delete the scene entirely.[2] Paganism is a growing giant in our generation and historians of philosophical ideas have shown that it had not really died during Bunyan’s era (it merely did not have the political clout to influence society).[3]

SEVEN TIMES WORSE (68)

This is probably a reference to Luke 11:26, “Then it goes and takes along seven other spirits more evil than itself, and they go in and live there; and the last state of that man becomes worse than the first.” Pliable’s state is worse off than before. Apostasy does not just place a man in the same situation as before; it makes him worse. (cf. 2 Pet. 2:22)

WANTON (69)

Spurgeon’s words on Faithful’s statement are sobering. “I know not whether I did wholly escape her, or no.”

The probability is, that the temptations of the flesh, even when resisted, do us an injury. If the coals do not burn us, they blacken us. The very thought of evil, and especially of such evil, is sin. We can hardly read a newspaper report of anything of this kind without having our minds in some degree defiled. There are certain flowers which matters that they scatter an ill savour as they are repeated in our ears. So much for Wanton’s assault on Faithful. From her net, and her ditch, may every pilgrim be preserved!”[4]

ADAM THE FIRST AND MOSES (70-71)

Puritans held a variety of views concerning the relationship between the covenant made with Adam (Covenant of Works) and the one made with Moses (Mosaic Covenant). Many of them believed that the Mosaic Covenant was a re-publication of the Covenant of Works and in some manner very similar to it.[5] Yet, the Mosaic Covenant had an element of grace through its sacrificial system and promises.

This encounter teaches that once a believer looks to the old way of trusting in his human efforts to save himself, he will be pummeled with the harsh demands of the law — there can be no mercy in the Law. To obey the law because one is saved is proper but to be inclined towards the law (to Adam the First) in the sense depicted by Bunyan is to court spiritual disaster and death.

TRUE GOSPEL SENSE OF THOSE TEXTS (79)

Puritans believed in “typological” interpretations. Namely, there is the literal sense but also a deeper Gospel sense to many parts of the Bible. It is different from the true allegorical sense found in Medieval theologians who believed each passage had four senses to it. What is truly wonderful and edifying about the Puritans was their insistence on digging deeper to gain something beneficial for their souls. We see something similar in Spurgeon. Many modern readers and exegetes find this method to be distasteful.

[1] Cf. Calhoun, Grace Abounding, 81-82 n.40.

[2] Cf. Horner, Pilgrim’s Progress: Themes and Issues, 420-422.

[3] For example, Thomas Hobbes is a good example of a type of paganism against whom men like Cudworth devoted their intellectual attacks. In the end of seventeenth century, “Deism” began to develop. Cf. Alister McGrath, The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World (New York: Doubleday, 2004).

[4] Spurgeon, Pictures from Pilgrim’s Progress, 146-147. Also, see Bradley’s helpful observations in her study, p. 49.

[5] Cf. Pieter de Vries, John Bunyan on the Order of Salvation, translated by C. van Haaften (New York: Peter Lang, 1994), 100-102.

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 4

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STUDY SESSION 4

Introduction (pp. 55-66)

            In this study, Christian will go through two valleys, the Valley of Humiliation and the Valley of the Shadow of Death. He will be confronted by the dreaded Apollyon and will also encounter two men who will give a bad report. Christian’s conflicts in the Valleys represent the kinds of trials through which each believer must go.

 

Readers

Narrator (55)

Christian (57)

Apollyon or ‘foul Fiend’ (57) — three pages

“two Men” (62) — one page

 

Vocabulary

Apollyon (55) = destroyer, the Devil

strodled (59) = straddled

bestir (59) = to rouse to action, to get going

amain (59) = with all his strength (adv.)

brast (61) = burst

dint (61) = stroke, blow; “by dint of” means “by force of” or “because of the sword”

Satyr (62) = Greek mythology, half horse/goat and man; can mean a lascivious or lewd man

Quagg (63) = quagmire

Gin (66) = a snare or trap

 

Questions (pp. 55-66)

Page #

55        What does the “Valley of Humiliation” represent? Why does it follow his stay in the “house Beautiful”?

57        Explain what this encounter with Apollyon (Rev. 9:11) represents in a Christian’s life.

57        Why would Apollyon call himself “Prince and God”? What might he be referring to when he mentions “after a while to give him the slip; and return again to me…”? Would you say that this was common?

58        What does Apollyon mean when he says that THE PRINCE (Christ) “never came …to deliver any that served him out of our hands”? Is that true? What was Christian’s answer?

58        Apollyon accused Christian of many failures. The second sentence helpfully explains why Christian had to carry the burden so long. He says, “Thou didst attempt wrong ways to be rid of thy burden, whereas thou shouldest have stayed till thy Prince had take it off.” Explain this accusation, this (shall we say) “insightful” statement — or what would this look like in someone’s experience?

59        When Christian was beaten down by Apollyon, he “nimbly reached” out to grab the “Sword” to stab Apollyon. What does this represent? What does the sword represent (cf. Eph. 6).

62        Christian meets “two Men” who give a bad report about what is ahead. Who do they represent? Are there people like that on every Christian’s journey?

63        What does the Valley of the Shadow of Death represent? Is it a metaphor of spiritual death or a picture of literal physical death? Something else? Explain the kind of ditches mentioned on pp. 62-63. What is Bunyan talking about when he mentions King David?

63        In this Valley, Christian takes up the weapon “All-prayer.” Why didn’t the sword work? Also, explain how this is different from the occasional prayers found in religious people and many professing Christians.

65        What kind of struggle did Christian have with these voices? Do all believers go through this? Have you?

 

Observations & Notes

VALLEY OF HUMILIATION & APOLLYON (55)

As Spurgeon notes, Christian was equipped with his armor. Spurgeon believed that Christians are led to this point when they slowly depart from God (Pictures from Pilgrim’s Progress, 133). We do read that “he caught a slip or two” (p. 55). However, it is not uncommon for Christians to fall into such a valley after fellowshipping with the saints in the church of Jesus Christ. Quite often, we go down to the Valley of Humiliation after enjoying a mountain experience in the Lord’s assembly. In that valley, we often meet our enemy, Satan who accuses us (and has ample ammunition on account of slips and falls).

THE SWORD (59)

When Christian “nimbly reached” for the sword, he was able to thrust Apollyon with it to ensure his safety. Thomas Scott says, “The Christian, therefore, ‘almost pressed to death,’ and ready ‘to despair of life,’ will, by the special grace of God, be helped again to seize his sword, and to use it with more effect than ever. The Holy Spirit will bring to his mind, with the most convincing energy, the evidences of the divine inspiration of the Scripture, and enable him to rely on the promises: and thus at length the enemy will be put to flight, by testimonies of holy writ pertinently adduced, and more clearly understood than before.” (pp. 83-84)

THE TREE OF LIFE (61)

Thomas Scott says that this represents “the present benefits of the redemption of Christ.” (p. 85) He notes that the Lord often heals the Christian, pardons his sins, and renews his strength and comforts after his victory over temptations.

TWO MEN (62)

“These men were spies, not Pilgrims: and they related what they had observed at a distance, but had never experienced.— They represent those who have been conversant with godly people and ‘bring an evil report on the good land,’ to prejudice the minds of numbers against the right ways of the Lord.” (Thomas Scott, 97)

THE VALLEY OF THE SHADOW OF DEATH & QUAGG (62-3)

In this valley, men and women may fall into heresy (‘deep Ditch’) or despairing of God’s mercy (‘Quagg’) which is similar to the “Slough of Despond.”[1] It is often a “dark” time (p. 63) and the believer is not sure which way to go. It is “night in Christian’s soul” (says Cheever, p. 334) and one that tries most Christians. “In these opposite ways,” says Thomas Scott, “multitudes continually perish; some concluding that there is no fear, others is no hope.” (p. 99) The editor takes the Quagg to mean moral failures, like David’s sin with Bathsheba (p. 299).

This valley represents “a variation of inward discouragement, distress, conflict and alarm, which arises from prevailing darkness of mind, and want of lively spiritual affections; by which a man is rendered reluctant to religious duties and heartless in performing them…” (Thomas Scott, 85).

ALL PRAYER (63)

Maureen Bradley’s words on this are very helpful. “Christian passes hard by the mouth of hell in the midst of the valley. Such were the sparks and hideous noises coming out of this hole, which cared not for Christian’s sword (the Word of God), that he was forced to use another weapon, which was called All-prayer. Many are the times when a person is so distressed that he is not even able to read the Word of God but can only cry out in agonizing prayer to God and cling to Christ.” (The Pilgrim’s Progress: Study Guide, 43)

WHISPERINGLY SUGGESTED (65)

As the editor of this edition of Pilgrim’s Progress notes (p. 299), Bunyan struggled with blaspheming against God. The Puritans often spoke of this and one of the methods to distinguish between one’s own voice and the voice of the “Fiend” was to consider two things. Did this wicked thought rush upon you out of no-where? If yes, then they rightly suggested that the thought did not erupt from our nature (most likely). Second, Did you embrace the thought or suggestion? In other words, once this “voice” was heard, did you consider it and make it your own or did you reject it with holy hatred? If you rejected it and ran from the thought, then you are not guilty, they would have argued. (cf. Thomas Brook’s Precious Remedy Against Satan’s Devices)

[1] Mason says, “The ditch on the right hand is error in principle, into which the blind— as to spiritual truths, blind guides — lead the blind, who were never spiritually enlightened. The ditch on the left hand, means outward sins and wickedness, which many fall into. Both are alike dangerous to pilgrims; but the Lord will keep the feet of his saints. (1 Sam. ii. 9)” (p. 74)

The Heart of Christ in Heaven Towards Sinners on Earth

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The Heart of Christ in Heaven Towards Sinners on Earth

Have you ever wondered why Christ should care for you as a believer? Why should He love you after your repeated failures and sins? Since He is in heaven and exists in His exalted state, why should He care about me? We feel ourselves to be most unworthy of the least of his mercies. Yet we need to be convinced of our Lord’s goodness, kindness, and love before we draw near to Him by faith. Thomas Goodwin addresses a concern many of us might have had but may not have pondered it as deeply.

We learn from the Gospel accounts that Christ was compassionate and tender. While He was on earth, He exhibited great acts of kindness. But He is in heaven now, no longer in His estate of humiliation. He is physically removed from us and reigns in might and glory. Doesn’t He now despise the lowly things He once experienced? He performed His covenant obligations by obeying His Father unto death. Wouldn’t He be less concerned since He finished His work and reigns in His estate of exaltation? This is how Goodwin pursued the issue.

Goodwin masterfully and almost exhaustively argues that Christ’s disposition, love, tenderness, etc. has not changed in heaven. If He loved while on earth, then He surely loves in heaven. Remember, Jesus beckoned us to come to Him because He is meek and lowly of heart (Mt. 11:28). We must not think that Christ is less concerned and less meek because He has been exalted and removed from us. His nature has not changed even though His estate has. Goodwin says,

Yea, but (may we think) he being the Son of God and heir of heaven, and especially being now filled with glory, and sitting at God’s right hand, he may now despise the lowliness of us here below; though not out of anger, yet out of that height of his greatness and distance that he is advanced unto, in that we are too mean for him to marry, or be familiar with. He surely hath higher thoughts than to regard such poor, low things as we are. And so though indeed we conceive him meek, and not prejudiced with injuries, yet he may be too high and lofty to condescend so far as to regard, or take to heart, the condition of poor creatures. No, says Christ; ‘I am lowly’ also, willing to bestow my love and favour upon the poorest and meanest. (63-64)

But isn’t Christ so Holy and exalted that He could no longer tolerate all our various provocations? That is, we offend Him so often and He is so Holy, why would He take any interest in us?

We are apt to think that he, being so holy, is therefore of a severe and sour disposition against sinners, and not able to bear them. No, says He [Christ]; ‘I am meek,’ gentleness is my nature and temper. As it was of Moses [who was deemed to be meek], who was, as in other things, so in that grace his type; he was not revenged on Miriam and Aaron, but interceded for them. So, says Christ, injuries and unkindnesses do not so work upon me as to make me irreconcilable, it is my nature to forgive: “I am meek.” (63)

Underneath this argument is something Goodwin established earlier in his little treatise. Christ has been appointed to save the people whom the Father gave to Him and to love them to the end. That commission did not end with His humiliation. He willingly, as well as obediently, loves His people in both estates – in the estates of humiliation and exaltation. This pleases the Father. Therefore, we can be certain that Christ still has a heart for us (hence the title): The Heart of Christ in Heaven Towards Sinners on Earth.[1] The longer title summarizes the whole treatise: “A Treatise Demonstrating The gracious Disposition and tender Affection of Christ in his Humane Nature now in Glory, unto his Members under all sorts of Infirmities, either of Sin or Misery.”

Goodwin’s little work is quite difficult to read. He is no Thomas Watson. I’ve read enough Puritans over the years and find Goodwin to be more difficult than most. His writings are dense and difficult to follow — he is creative as well as frustratingly speculative at times. Even Owen is easier (at least for me). However, expending your energy on his writings will be well worth it because it will yield great benefits to your soul as well as weighty thoughts for your mind. You have to follow him closely because he develops a string of arguments that come to a firm and helpful conclusion. If you do not follow him closely, you will not be able to appreciate the conclusions he draws. Because you didn’t see how he got there, his conclusions may not convince you. Often, I’ve had to rehearse his line of thinking to see how he came to a specific conclusion. He trudges through seemingly small and impertinent points but they are being used as little bridges to the next point. So, read him carefully with coffee in hand. Don’t rush through this book and I’m convinced you will greatly appreciate it and immensely benefit from the short treatise. The Heart of Christ in Heaven Towards Sinners on Earth is a gem and probably his best work.

[1] I am using the Banner of Truth edition — Thomas Goodwin, The Heart of Christ (Carlisle: The Banner of Truth Trust, 2011). This edition is only 158 pages long! Various Kindle versions are available and cheaper but the BOT edition is much easier to read.

Passive Objects of God’s Glory

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In Thomas Manton’s exposition of the Lord’s Prayer, he explains what is included in the petition, “Hallowed be your name.” It means we are willing to submit to God’s choice of instruments and ways of hallowing His name in our lives. It also means we humbly give Him all the glory should He choose to use us. Part of that submission is the willingness to be Passive Objects of God’s Glory. He says, “Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.”

Passive Objects of God’s Glory

That God would glorify Himself

by our poverty

by our disgrace

by our pain and sickness

 We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be.

If he will have us rich and full, that he might be glorified in our bounty;

if he will have us poor and low, that he may be glorified in our patience;

if he will have us healthy, that he may be glorified in our labour;

if he will have us sick, that he may be glorified in our pain;

if he will have us live, that he may be glorified in our lives;

if he will have us die, that he may be glori­fied in our deaths:

and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. xiv. 9.

 The above was adapted from the following text.

Hallowed be your name. (Mt. 6:9)[1]

[1.] As to the choice of instruments. There is in us an envy, and wicked emulation. Oh, how hard a matter is it to rejoice in the gifts, and graces, and services of others, and be content with the dispensa­tion, when God will cast us by as unworthy, and use others for the glorifying of his name!  Therefore that we may refer the choice of instruments to God, we need go to him and say, Lord, ‘hallowed be thy name;’ do it which way, and by whom thou pleasest. We are troubled, if others glorify God, and not we, or more than we; if they be more holy, more useful, or more serious, self will not yield to this.

Now by putting up this prayer to God, we refer it to him to choose the instrument whom he will employ. It was a commendable modesty and self-denial in John Baptist, which is described, John 3:13, ‘He must increase, I must decrease.’ When we are contented to be abased and obscured, provided Christ may be honoured and exalted; and be content with such a dispensation, though with our loss and decrease. Many are of a private station, and straitened in gifts, and can have no public instrumentality for God; now these need to pray, ‘Hallowed be thy name,’ that they may rejoice when God useth others whom he hath furnished with greater abilities.

 

[2.] A submission for the way; that we may submit to those un-pleasing means and circumstances of his providence, that God will take up and make use of, for the glorifying of his holy name. Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Therefore we need to deal with God seriously about this matter, that we may submit to the Lord’s will, as Jesus Christ did: John 12:27, 28, ‘Save me from this hour; but for this cause came I unto this hour: Father, glorify thy name. And there was a voice from heaven that said, I have glorified it, and will glorify it again.’ Put me to shame, suffering, to endure the cross, the curse, so thou mayest be glorified. This was the humble submission of Christ Jesus, and such a submission should be in us. The martyrs were contented to be bound to the stake, if that way God will use them to his glory. Phil. 1:20, saith Paul, ‘So Christ shall be magnified in my body, whether it be by life, or by death:’ if my body be taken to heaven in glory, or whether it be exercised or worn out with ministerial labour.

We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be. If he will have us rich and full, that he might be glorified in our bounty; if he will have us poor and low, that he may be glorified in our patience; if he will have us healthy, that he may be glorified in our labour; if he will have us sick, that he may be glorified in our pain; if he will have us live, that he may be glorified in our lives; if he will have us die, that he may be glori­fied in our deaths: and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. 14:9.

A Christian is to be like a die in the hand of providence, content whether he be cast high or low, and not to grudge at it, whether he will continue us longer or take us out of the world. As a servant employed beyond the seas, if his master will him tarry, there he tarries; if he would have him come home, home he comes: so that we had need to deal seriously with God about this submissive spirit.

 

[3.] Humility; that we may not put the crown upon our own heads but may cast it at the Lamb’s feet; that we may not take the glory of our graces to ourselves. God’s great aim in the covenant is, ‘that no flesh should glory in itself; but whosoever glories, may glory in the Lord:’ 1Cor. 1:27-31. He would have us still come and own him, in all that we are, and in all that we do.

As the good servant gave account of his diligence, Luke 19:16, he doth not say, My in­dustry, but, ‘Thy pound hath gained ten pounds.’ And Paul was a zealous instrument, that went up and down doing good; he ‘laboured more abundantly than they all: yet not I, but the grace of God, which was with me:’ 1 Cor. 15:10. In this case if we would honour and glorify God, we must do as Joab did, when he was likely to take Rabbah: he sent for David to gather up more forces, and encamp against the city and take it, ‘Lest I take the city, and it be called after my name:’ 2 Sam. 12:28. How careful was he that his sovereign might have the honour!

So careful should we be that the crown be set upon Christ’s head, and that he may have the glory of our graces and services, that they may not be called after our own name, that God may be more owned in them than we.

Now what more natural, than for creatures to intercept the revenues of the crown of heaven, and to convert them to their own use? It is a vile sacri­lege, to rob God of the glory of that grace he hath bestowed upon us; and yet what [is] more common? The flesh is apt to interpose upon all occasions; and therefore we need to put up this request, ‘Hallowed be thy name.’

[1] Expanded from Voices from the Past, Jan. 8. The above text is taken from Thomas Manton, The Complete Works of Thomas Manton, D. D. (London: James Nisbet, 1870-1875), 1:77-78. Emphasis added and paragraphs broken into several (none of the content has been changed).

 

Proverbs 8:22-36

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Proverbs 8:22-36

8:22-31 — “The LORD possessed me at the beginning of his work, the first of his acts of old. 23 Ages ago I was set up, at the first, before the beginning of the earth. 24 When there were no depths I was brought forth, when there were no springs abounding with water. 25 Before the mountains had been shaped, before the hills, I was brought forth, 26 before he had made the earth with its fields, or the first of the dust of the world. 27 When he established the heavens, I was there; when he drew a circle on the face of the deep, 28 when he made firm the skies above, when he established the fountains of the deep, 29 when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, 30 then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always, 31 rejoicing in his inhabited world and delighting in the children of man.

Not only do kings rule by wisdom (vv. 15-16) but wisdom has always dwelt with God. Wisdom is older than the universe and fundamental to it (Kidner). Some have wondered if this passage was not a reference to Christ (a hypostasis) or a literary – metaphorical personification. I believe it is the latter. The point of this passage is very simple: “we must do nothing without wisdom, God Himself has made and done nothing without it. The wisdom by which the world is rightly used is none other than the wisdom by which it exists.” (Kidner, 79)

Jesus is personified as Wisdom in the NT and no doubt those passages allude to this one in Proverbs (cf. Col. 1:15-17; 2:3; Rev. 3:14) — this Proverbs passage is in preparation of it. The Son was active in the creation of the world and He is the wisdom and power of God (Jn. 1:1-14; 1 Cor. 1:24, 30; Heb. 1:1-4).

Wisdom was brought into being in the service of God at creation (vv. 22-23). Wisdom recounts her presence and priority in creation (cf. Hubbard). She rejoiced in what was made (vv. 30-31) [as God rejoice in her (v. 30, depending on the translation)]. Verse 31 shows her delight in the children of men. “Remember that she had cried out to the sons of men in verse 4. No wonder she cared about them; she had watched their mother and father come fresh from the hand of God.” (Hubbard)

If God delighted in wisdom and always used wisdom, then how much more the sons of men? She offers herself to us and her credentials are impeccable.

 

8:32-36 — “And now, O sons, listen to me: blessed are those who keep my ways. 33 Hear instruction and be wise, and do not neglect it. 34 Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors. 35 For whoever finds me finds life and obtains favor from the LORD, 36 but he who fails to find me injures himself; all who hate me love death.”

Since she is indispensable to God, kings, and men, we ought to heed her call and not neglect her. As she calls out to us in the streets and at the gates, so we are to likewise look for her at her gates, beside her doors — we are not to miss to opportunity of admission. If we find her, we’ll have life and favor from the Lord. To reject her is our ruin. Life and death are before us; wisdom is life, folly is death. “Both Wisdom and the parents promise their obedient sons the most precious prize of all, eternal life, suggesting again the equation of Wisdom and her words with the father and his teaching (see 3:1-2, 21-22; 4:10, 13, 20-22; 6:23).” (Waltke)

So the path of wisdom is not an “added” bonus to life; it is life. To follow the fear of the Lord is not an additional dimension to one’s existence, it is the only path to everlasting existence. The world wants to marginalize or trivialize the Lord’s way of life; the Bible presents it as the only way to life. The issue is not open to debate — it calls us to decide — seek life or death.

1. Wisdom’s repeated calls for wisdom should challenge us. Surely our situation must be desperate if God’s Word should give so much attention to this and we give so little to it.

2. There is everything to gain and nothing to lose in seeking and asking for wisdom. The opposite will only end in death.

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 3

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STUDY SESSION 3

Introduction (pp. 41-55)

Christian will meet with false professors as well as good brethren in the faith. In this study, Christian will encounter the Porter and the Beautiful House.

 

Readers

Narrator (41) – large amount of reading

Christian (42)

“there came one to him” (42) – one line

Timorous (42) – very small amount

Mistrust (42) – very small amount

Porter named “Watchful” (45, 53)

Discretion (48) – short

Piety (48) – a good amount

Prudence (50) – a page

Charity (51) – almost two pages

 

Vocabulary

amain (42) = with all your strength (adv.)

chid (44) = chided, scolded, rebuked

benighted (45) = in a pitiful condition or overtaken by darkness

doleful (45) = woeful, sorrowful, sad, etc.

ake (49) = ache

conversation (52) = this word often means one’s lifestyle, behavior

accoutred (55) = clothed or equipped

 

Questions (pp. 41-55)

Page #

41        Must every believer climb up the hill (Difficulty)? Why or why not? What if the person says that he has not met with any difficulties? (see Lions†)

42        What is Bunyan saying when he mentions that the “Roll fell out of his hand”? What was the lesson in this incident (44)? What does the loss of the Roll represent?

44        What is “sinful sleep”? [“He that sleeps is a loser.” 42]

48        What does this [Beautiful] “House” represent?

50        Christian said that he had “much shame and detestation” when he thought about the Countrey he left. Is this the experience of all true Christians? What if the overall (secret) tendency and affection is to yearn for that Countrey? What does this show? (see Observations and Notes)

50        Prudence asks about the country Christian left and wondered he still had remnants of that country in him (“Do you not yet beat away with you some of the things that then you were conversant withal?). What was his answer and what does it illustrate?

50        How does Christian get strength to fight his inner corruptions? What are the “Golden Hours”?

51-2     Explain what Christian means when he says, “I know also that a man by his conversation, may soon overthrow what by argument or perswasion he doth labour to fasten upon others for their good.”

52        What do you suppose the “supper” represented?

53        What do you think the “Study” represents? What happened in the study?

54        Christian is led into the “Armory.” Again, what do you think this represents? Do all Christians avail themselves of this? How is the “Armory” related to the “Study”?

 

Observations & Notes

LIONS (42)

Unlike our generation, many believers were jailed for their convictions. Baptists and other Non-Conformists did not follow the Church of England or the established church of the land. They were not allowed to preach or meet without conforming to the religion of the land (that is why some of them “Pilgrims” went to America and Holland). Bunyan most likely was referring to the civil and ecclesiastical powers that vexed him and other believers.

However, on p. 45 we read: “fear not the Lions, for they are Chained; and are placed there for trial of faith where it is; and for discovery of those that have none…” This suggests it may simply be the trials we meet on our pilgrimage. If they are before the House Beautiful, then it may be best to view the lions as trials and persecutions believers encounter in their endeavors to attend the church.

HOUSE BEAUTIFUL (45)

This represents the church. Cheever says, “It is well to remark here that the House Beautiful stands beside the road; it does not cross it, so as to make the strait and narrow way run through it, so as that there is no possibility of continuing in that way without passing through it.”[1] He takes this to be Bunyan’s way of saying that the Visible Church is not necessary to salvation. Several other comments are offered. Perhaps Cheever’s point is not entirely accurate. Whatever he should draw from this imagery, the church is necessary (though not absolutely in the Roman Catholic sense). She is the body of Christ and no man is ordinarily saved outside of the visible church. Yet, his point that “he staid not there for pleasure; that was not the end of the journey, nor the object of it” (p. 307) is worthy of note.

ROLL (45)

“For this Roll was the assurance of his life, and acceptance at the desired Haven.”  (45) He also calls it his “Evidence” (47) — “but that in my sleep I lost my Evidence…” Assurance can be lost and regained. It is often lost when we sin (as in this case).

SHAME AND DETESTATION (50)

“Those who stood by and observed Prudence wondered at her delight in the sad discourse on which the pilgrim now entered. But she had her own reasons for her delight in this particular kind of discourse, and it was seldom that she lighted on a pilgrim who both understood her questions and responded to them as did this man now sitting beside her. Now, my brethren, all parable apart, is that your religious experience? Are you full of shame and detestation at your inward cogitations? Are you tormented, enslaved, and downright cursed with your own evil thoughts?” (Whyte, Bunyan Characters, First Series, 152-153)

GOLDEN HOURS (50)

“The golden hours, (fleeting and precious,) are earnests of the everlasting holy felicity of heaven.” (Thomas Scott, 71)

ARMORY (54)

“The following allusions in the scriptural history, which have a peculiar propriety in a allegory, intimates that the means of grace are made effectual by the power of God, which we should depend on, in implicit obedience to his appointments.” (Thomas Scott, 76) Also note, there is no armor on our backs (which we will see on p. 55).

[1] George B. Cheever, Lectures on the Pilgrim’s Progress (New York: Fleming H. Revell Company, 1891?), 306.

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 2

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STUDY SESSION 2

Introduction (pp. 27-41)

Christian meets Goodwill and the Interpreter in this section. In addition, he will cast off his burdens. He has already been misled by Mr. Worldly-wise and will meet someone who will give him better counsel. In a sense, that is what this section is all about, namely, we should receive good instruction in our Christian walk. Bad counsel can lead to the “Slough of Despond” so we should heed godly warnings and instructions.

 

Readers

Goodwill (27)

Christian (27)

Interpreter (29)

Man in an Iron Cage (only 34-5)

Man rising out of Bed (35)

Simple, Sloth, & Presumption (39- very brief)

Formalist (39)

Hypocrisie (39)

 

Vocabulary

Dives (32) = rich man (Latin divitiae)

amity (32) = a friendly relationship (Latin amicus)

Professor (34) = one who professes to be a Christian. Puritans usually used the word negatively.

Garner (36) = granary or grain bin

Fatt (39) = this is apparently a proverb, “every tub”, ergo, “everyone must look after himself” (296)

tro (40) = trow (believe, think)

 

Questions (pp. 27-41)

Page #

27        What do you think the arrows represented? (cf. Eph. 6:16)[1]

28        Good Will’s words “…is the coelestial Glory of so small esteem with him, that he counteth it not worth running the hazards of a few difficulties to obtain it?” are important. Isn’t this way reasoning applicable to all who forsake the faith?

29        Note, he went through the wicket gate. Why was the burden not lifted? Good or bad? (see Observations & Notes on “Burden Loosed” or see question on p. 37 below)

30        Interpreter explains the picture. Who do you think the Interpreter represents? [see Observations & Notes]

30        Explain what Interpreter means when he says, “…is the only Man, whom the Lord of the Place…hath Authorized, to be thy Guide in all difficult places thou mayest meet with in the way…”[2]

30-1     Dust in the Parlor represents original sin. How does the “law” give strength to sin?

31-2     One room leads Christian to “two little Children” named Patience and Passion. What does “Passion” represent and is it an apt name?[3] Why do you think Passion “laughed Patience to scorn”? Why is Patience better off? (see Luke 16:19ff.)

32-3     “Fire burning against a Wall” — what role does the devil play in this picture? Who is the man behind the wall and explain the image? What is the point of the man behind the wall?[4]

33        The story of the “Palace” should be simple to understand. What does it mean?

34        “Man in an Iron Cage” How did he become a “Man of Despair”? Can this happen? Explain his answer to the question, “Is there no hope but you must be kept in this Iron Cage of Despair.”

35-6     A man rose from his bed and was frightened of what he saw. What did he see that made him afraid? Are Christians supposed to live in fear like this?

37        Christian came to the Cross and “his burden loosed from off his Shoulders.”  What is the meaning of this? (see margin) What does it mean when he says that the sight of the Cross “should thus ease him of his burden”? Does this happen once, often, daily, etc. to a believer? (see Observations & Notes on “Burden Loosed”)

39        Simple, Sloth, and Presumption resist Christian’s warnings. Do you know of anyone like one of these? Explain each one.

40        Formality and Hypocrisie were convinced that the way they came in was tolerable. They argued, “[W]hat’s matter which way we get in? if we are in, we are in…” Is there another way of saying this same thing (as said in our generation)? Explain their discussion over the “Coat” (40).

 

Observations & Notes

Goodwill (27)

Goodwill represents the grace of God and/or the Lord Himself. On p. 27 we read: “So when Christian was stepping in, the other gave him a pull…” “The pull given by Goodwill makes it clear: it is God—not man—who opens the gate and pulls the sinner in. Just as Goodwill was the only one who could open the gate, so God alone can bring the sinner into the covenant of grace. It is true that the sinner must knock and must step in, but the faith and repentance that are required of the sinner are the gifts of God.” (Calhoun, 51)

However, Goodwill could simply be the growing conviction of the Lord’s goodness to him. A believer must be persuaded of the Lord’s goodwill towards him or he will despair. This encounter may be the growing conviction of Christian that God is merciful and gracious to the broken hearted. Nonetheless, Goodwill is most likely a reference to Christ (“I am willing with all my heart, said he” 27).

 

Interpreter (30)

Some “interpreters” of Bunyan’s work are divided. Some take him to be the Holy Spirit (Maureen Bradley, 21; Calhoun, 54) while other believers take him to be a faithful preacher of the Word of God (the editor of the edition of the book we’re studying takes it to be Bunyan’s faithful preacher, see p. 295). Alexander Whyte says that “every minister of the gospel is an interpreter, and every evangelical church is an interpreter’s house…” (Whyte, Bunyan Characters, First Series, 76) On the other hand, Bunyan does talk about the need for “illumination” (p. 29) as allegorized by the “Candle.” The Interpreter seems to illumine, just like the Holy Spirit. As he explains the various scenes, he gives illumination. We cannot be absolutely certain.

 

The Man in the Iron Cage (34-35)

This episode is considered by some to be Bunyan’s darkest picture. What exactly is the point? Most take this to be someone like Francis Spira (lived in the 1500s).[5] He was a lawyer in Italy who became one of the Protestants. However, later on he recanted and went back to the Catholic church. This apostasy is recounted in A Relation of the Fearful Estate of Francis Spira. He was remorseful but found no hope. There is another example with which Bunyan was very familiar. One of his own friend in Bedford (John Child) also died hopeless like Spira. John Child was a Baptist minister who in great fear of persecution conformed to the Church of England. John Child ended up taking his own life on Oct. 15, 1684.

Each reference to Spira is used as an example of someone who was in an irrecoverable condition. In Pilgrim’s Progress he says, “I am now a Man of Despair, and am shut up in it, as in this Iron Cage. I cannot get out; O now I cannot.” In his Grace Abounding, Bunyan himself believed that he had come to this same predicament. On reading of Spira, he feared greatly and almost despaired.

Here is the Poem that comes with the Spira story. It introduces the frightening story.

Here see a soul that’s all despair; a man

All hell; a spirit all wounds; who can

A wound spirit bear?

Reader, would’st see, what may you never feel

Despair, racks, torments, whips of burning steel!

Behold, the man’s the furnace, in whose heart

Sin hath created hell; O in each part

What flames appear:

His thoughts all stings; words, swords;

Brimstone his breath;

His eyes flames; wishes curses, life a death;

A thousand deaths live in him, he not dead;

A breathing corpse in living, scalding lead.[6]

What this man in the cage represents are those men and women who have been sealed in their unbelief. In recounting this, Christian described this man in the cage to Piety as “the Man [who] had sinned himself quite out of hopes of Gods mercy” (p. 49). Bunyan says in another place, “The day of grace ends with some men before God takes them out of this world.”[7] See Ex. 9:12, 14; Deut. 29:18-19; 1 Sam. 28:4-6; Is. 66:4; Rom. 1:28-31; 2:3-5; Eph. 4:18-19; 2 Th. 2:10-12; 1 Tim. 4:2; Heb. 6:4-6 and Jude 5, 6, 13. Thomas Scott says, “But we should leave the doom of apparent apostates to God; and improve [i.e. make use of] their example, as a warning to ourselves and others, not to venture one step in so dangerous a path.”[8]

Let us remember Esau who “found no place for repentance, though he sought it with tears” (Heb. 12:17). Though we cannot determine who has fallen into this sad condition, we should take it to heart and not provoke God by our hard-heartedness. Heed Interpreter’s warning: “Let this mans misery be remembered by thee, and be an everlasting caution to thee.” (35)

 

Burden Loosed (37)

Remember, he was told “As to the burden, be content to bear it, until thou comest to the place of Deliverance; for there it will fall form thy back it self.” (29) Why did he bear it up to this time? Horner’s explanation is helpful here:

Having been directed by Good-will (Jesus Christ), burdened Christian arrives at the House of Interpreter (the Holy Spirit) for edification, in parallel with John 15:26. Here this new believer portrays Bunyan who, though still burdened, was likewise edified for his journey through the profitable instruction of Pastor John Gifford. So in Grace Abounding we are told, ‘At this time, also, I sat under the ministry of holy Mr. Gifford, whose doctrine, by God’s grace, was much for my stability.’ It is significant that the first room in Interpreter’s house displays a portrait of the godly pastor, as epitomized by Gifford, thus following very closely…the sequence of events described in Grace Abounding. For Christian, the burden remains while the balm of instruction is applied; and so he continues to struggle with temptation, troubling questions and fluctuations between hope and fear; and so it was the case with Bunyan until the cross came into clear view.

…Here Christian, like Bunyan as a believer who has at last come into a state of enlightenment, stability  and assurance, gains a much clearer understanding of the atonement, with all its attendant benefits, and especially that of the saving substitutionary atonement of Jesus Christ. Thus the burden of doubt falls away…Hence it would appear that Bunyan incorporates his own testimony into the narrative of The Pilgrim’s Progress as a help to those who, like himself, have needlessly floundered. …” (Horner, 137-138)

Remember, Christian passed through the Wicket Gate, the Interpreter’s House, and then the Place of Deliverance. Not all Christians experience it that way and one need not necessarily go through the same sequence. One writer says, “Bunyan symbolically intimated that in his opinion a longer or shorter period of time will elapse between coming to Christ and possessing the comfort and assurance that one’s sins are forgiven.” (Pieter de Vries cited in Horner, 140)

[1] Spurgeon says, “Bunyan alludes to the fact that, when souls are just upon the verge of salvation, they are usually assailed by the most violent temptations. …They are seeking the Saviour; they have begun to pray; they are anxious to believe on the Lord Jesus Christ; yet they are meeting with difficulties such as they never knew before, and they are almost at their wits’ end.” (Pictures from Pilgrim’s Progress, 67)

[2] Note, Christian has already met him, Evangelist.

[3] “…they must have all their good things now, they cannot stay till next Year; that is, until the next World, for their Portion of good.” (31)

[4] Note, “…that it is hard for the tempted to see how this work of Grace is maintained in the soul” (33).

[5] The dagger notation to this Oxford edition indicates this (p. 296). Bunyan refers to Spira at least five times in the course of his writings. For a superb overview of Spira and Bunyan, see Barry Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 223-235.

[6] Cited in Horner, Themes and Issues, 230.

[7] Bunynan, Works (Offor ed.), 3:579.

[8] Bunyan, The Pilgrim’s Progress…, with original notes by Thomas Scott (Hartford: Silas Andrus, 1830), 53.

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 1

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I will be uploading the eleven lessons on Pilgrim’s Progress our church covered last year. Our Wednesday night class read the book out loud and discussed the questions as we slowly marched through the book. This little manual or study guide lists the characters in the book so that interested readers could all participate. The narrator, of course, will read the most. Since the book retains some of the older spelling, punctuation, paragraph divisions, etc. it is difficult to know when a new character is speaking. However, it will become clear within moments after the sentence is read.

The pages are keyed to the following edition: John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). It is readily available.

Bunyan’s Pilgrim’s Progress [1]

Brief History & Introduction

John Bunyan (1628-1688) was the son of a “Tinker” (one who works with metal, pots and pans). He wrote this book in Jail (Gaol). Bunyan began this book after March of 1668 and it was first published in 1678. The second edition came out before the end of 1678 in which he added many new passages. The most significant passages are listed on p. xl. The third edition included a few more additions. He saw twelve editions of this work before he died in 1688. It is an allegory written to describe the pilgrimage of a believer. The second part of the book (which recounts Christiana’s travel) was published in 1684 and the second edition two years after.

The editor suggests that Bunyan wrote this to be heard and not silently read (xli). The punctuations seem to reflect the rhythm in the reading as opposed to the syntax. The illustrations first appeared in the third edition and the later editions included more; the total in the book is fifteen. The second part includes only two illustrations.

John Bunyan was a non-conformist, which means, he did not conform to the liturgy and theology of the Church of England. Many publishers were fined and harassed for publishing non-conformist books but many either for truth sake or for profit, published them. Bunyan went through a deep spiritual struggle before being converted (his account in Grace Abounding…). He was jailed for illegally preaching (needed the State’s permission to preach as well as to use certain facilities in which they could gather to hear sermons). Bunyan married Elizabeth (three children).[2] While in jail, he made shoelaces to make money for the family. He was in and out of jail several times.

Charles Spurgeon said this of Bunyan’s Pilgrim’s Progress: “Next to the Bible, the book that I value most is John Bunyan’s ‘Pilgrim’s Progress.’ I believe I have read it through at least a hundred times. It is a volume of which I never seem to tire; and the secret of its freshness is that it is so largely compiled from the Scriptures. It is really Biblical teaching put into the form of a simple yet very striking allegory.”[3]

“Daggers (†) are used to indicate the presence of Explanatory Notes provided at the end of the text.” (xxxix) These notes are found on pp. 291-319.

 

STUDY SESSION 1

Readers

Dagger Reader – give quick answers to the dagger during the reading

Several Narrators

The Man (before he became a Christian), pp. 10ff.

Evangelist (11, 22)

Christian (13)

Obstinate (13)

Pliable (13, esp. 14)

Help (16)

Mr. Worldly-Wiseman (18)

Legality (in the city of Morality, 19)

 

Vocabulary

Gaol = jail (10; “Denn”)

surly carriage = bad or unfriendly behavior (11)

physick = medicine (11)

dedaubed = to smear or daub with a sticky substance (16)

Plat = a plot of land (17)

beshrow = blame or curse (19)

wotted = knew [wit — have knowledge] (20)

simpering = a gesture in an affectedly coy or ingratiating manner (24)

sottish = stupid (24)

vouchsafe = grant graciously (25)

 

Questions (pp. 10-27)[4]

Page #

10        What do the “Raggs” and “burden” represent on this man?

10        Is it correct to view this world as a “city of destruction”? Why? Why do so few believe it?

10        Why do some people think people who suddenly become interested in the Christian faith may be mentally sick (“some frenzy distemper had got into his head”)?

11        What did the Evangelist tell him to do?

11        What is “Wicket-gate”? (see note on Wicket-gate)

13        Why is Obstinate’s first response such a common and seemingly persuasive response?

14        What does Christian’s statements mean when he says he can’t go back because he laid his hand on the plow? (see Luke 9:62) Are there people that do that? Why?

16        How long must a young believer carry his burden?

16        What is the “Slow of Dispond” (slough of despond)? What benefit (if any) is there in going through it? (see †, p. 294) (see note on Slow of Dispond)

16        Many people expected the same thing as Pliable. What was his expectation? What should we expect in the Christian walk? (see note on Pliable)

17        The man “Help” explains what the “Slow of Dispond” means. Explain in your own words what he is saying. Must all Christians go through this?

18-19   Christ meets Mr. Worldly-Wise. Who is he? (see †, p. 294) Explain what he would look like in our times?

19-20   Mr. Worldly-Wise recommended the City of Morality. Why is it located on a ‘high hill’ (20)? Explain the theological point Bunyan is making. Also, give some examples of what that might look like today?

22-23   Can Christian be faulted for trying to get relief from his burdens? Why or why not?

24        Explain Evangelist’s point on this page.

25        The “man at the Gate” will receive Christian. Why must believers be persuaded of the favor and good will of their Savior after they stumble?

25        Who or what is “Good-will” here? (see †, p. 295)

 

Observations & Notes

Slow of Dispond

Maureen Bradley cites Bunyan’s Grace Abounding to depict Bunyan’s own experience of the slough of despond:

“My original and inward pollution, that, that was my plague and my affliction; that, I say, at a dreadful rate was always putting itself forth within me; that I had the guilt of to amazement; by reason of that I was more loathsome in my own eyes than a toad; and I thought I was so in God’s eyes also. Sin and corruption would bubble up out of my heart as naturally as water bubbles up out of a fountain. I thought now that every one had a better heart than I had. I could have changed hearts with anybody. I thought none but the devil himself could equalize me for inward wickedness and pollution of mind. I fell, therefore, at the sight of my own vileness, deeply in despair, for I concluded that this condition in which I was in could not stand with a life of grace. Sure, thought I, I am forsaken of God; sure I am given up to the devil, and to a reprobate mind.” (cited in Bradley’s work)

Mrs. Bradley also adds these helpful words: “Distress of conscience when a true assessment of ourselves is made causes us to become discouraged in such a manner as Bunyan has described. If we do not have a good grasp of the gospel (Christ’s passive and active obedience) to enable us to obtain our right standing with God, then we will fall into the slough and become despondent. We must constantly use the ‘steps’ (the great and precious promises of God, contained in the Bible) to keep ourselves form this miry fate.”[5]

Alexander Whyte describes the sloughs that people fall into: “sloughs of all kinds of vice, open and secret; sloughs of poverty, sloughs of youthful ignorance, temptation, and transgression; sloughs of inward gloom, family disquiet and dispute; lonely grief; all manner of sloughs, deep and miry, where no man would suspect them. And how good, how like Christ Himself, and how sell-pleasing to Him to lay down steps for such sliding feet, and to lift out another and another human soul upon sound and solid ground.” [6]

 

Help (17)

He probably represents the good and godly men and women God puts into our paths to give us a good word in season or to grant us the most appropriate aid for the occasion. (cf. Spurgeon, Pictures From Pilgrim’s Progress, 35-50)

 

Pliable[7]

“The conversation between Christian and Pliable marks the difference in their characters, as well as the measures of the new convert’s attainments. — The want of a due apprehension of eternal things is evidently the primary defect of all those who oppose or neglect religion; but more maturity of judgment and experience are requisite to discover, that many professors are equally strangers to a realizing view ‘of the powers and terrors of what is yet unseen.’”

 

Wicket-gate [8]

The gate is none other that the “strait gate” spoken of by our Lord in Mt. 7:13-14 (Lk. 13:24), “Enter by the narrow gate…” The editor says that the “entry thus represents the beginning of the process of conversion for Christ.” (see p. 293) Bunyan published a sermon entitled, The Strait Gate, or, Great Difficulty of Going to Heaven (1676) from Lk. 13:24. It seems that the “wicket-gate” is the path of carrying the cross in discipleship. To enter into a path of life filled with difficulty (see p. 23; finally at the gate on p. 25). Below also is an extract from Spurgeon which has been quoted by many:

By the way, let me tell you a little story about Bunyan’s Pilgrim’s Progress. I am a great lover of John Bunyan, but I do not believe him infallible; and the other day I met with a story about him which I think a very good one. There was a young, man, in Edinburgh, who wished to be a missionary. He was a wise young man; so he thought, “If I am to be a missionary, there is no need for me to transport myself far away from home; I may as well be a missionary in Edinburgh.” There’s a hint to some of you ladies, who give away tracts in your district, and never give your servant Mary one. Well, this young man started, and determined to speak to the first person he met. He met one of those old fishwives; those of us who have seen them can never forget them, they are extraordinary women indeed. So, stepping up to her, he said, “Here you are, coming along with your burden on your back; let me ask you if you have got another burden, a spiritual burden.” “What!” she asked; “do you mean that burden in John Bunyan’s Pilgrim’s Progress? Because, if you do, young man, I got rid of that many years ago, probably before you were born. But I went a better way to work than the pilgrim did. The evangelist that John Bunyan talks about was one of your parsons that do not preach the gospel; for he said,’ Keep that light in thine eye, and run to the wicket-gate.’ Why, man alive! that was not the place for him to run to. He should have said, ‘Do you see that cross? Run there at once!’ But, instead of that, he sent the poor pilgrim to the wicket-gate first; and much good he got by going there! He got tumbling into the slough, and was like to have been killed by it.” “But did not you,” the young man asked, “go through any Slough of Despond?” “Yes, I did; but I found it a great deal easier going through with my burden off than with it on my back.” The old woman was quite right. John Bunyan put the getting rid of the burden too far off from the commencement of the pilgrimage. If he meant to show what usually happens, he was right; but if he meant to show what ought to have happened, he was wrong. We must not say to the sinner, “Now, sinner, if thou wilt be saved, go to the baptismal pool; go to the wicket-gate; go to the church; do this or that.” No, the cross should be right in front of the wicket-gate; and we should say to the sinner, “Throw thyself down there, and thou art safe; but thou are not safe till thou canst cast off thy burden, and lie at the foot of the cross, and find peace in Jesus.”

[1] The edition we will be using is John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). This edition is one of the most accurate since it builds on the Oxford English Texts series (now out of print). Some children have been exposed to various abridged versions but the original is preferable because its theology remains unchanged. For a good simple overview and criticism of some abridged versions, see David Calhoun, Grace Abounding: The Life, Books and Influence of John Bunyan (Fearn, Ross-shire: CFP, 2005), 217-223. He says, “Bunyan’s Pilgrim’s Progress is not beyond many older children. It would be a mistake for them to settle for an abridged form of the story, missing the fullness of the original.” (217) A more extensive overview can be found in Barry Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 415-428. In the end, he said that it is not worth using an abridged version.

[2] First baby dies through premature birth while Bunyan was in jail.

[3] Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 11.

[4] Three full pages are simply illustrations. We are reading 14 pages.

[5] Maureen Bradley, The Pilgrim’s Progress Study Guide (Phillipsburg: P&R Publishing, 1994), 13.

[6] Cited in David B. Calhoun, Grace Abounding: The Life, Books & Influence of John Bunyan (Fearn, Ross-shire: Christian Focus, 2005), 50.

[7] Note from Thomas Scott, John Bunyan, The Pilgrim’s Progress, ed. Thomas Scott (Hartford: Silas Andrus, 1830), 25.

[8] Spurgeon, MTP, 46:211-212. The same can be found in his Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 23-25; Barry E. Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 131-132.

All Things for Good: An Explanation and Defense of Thomas Watson’s Book

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This small book of 127 pages is packed full of good spiritual insights. The nine chapters bring out the meaning and usefulness of Romans 8:28, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” In typical Puritan fashion, Thomas Watson divides the verse into its separate clauses. This allows him to explain the meaning and implications of each nugget of truth found in the verse.

I wanted to “explain” what the book is about and defend the general thrust of his argument. The reader can easily forget where Watson is going as he slowly works through the book. Why does he spend so much time explaining what it means to love God (ch. 4-6)? In reading the title of the book, the reader may naturally assume that the book is about how everything works for the good of believers. Watson explains what that means and how that actually happens. But what do loving God and the meaning of effectual calling have to do with this book? If we don’t keep the “big picture” before us, we’ll blunt the force of the whole argument.

I was forced to reckon with this difficulty when I could not really remember why he was dealing with loving God. I relished what I had read in the beginning but could not help myself wondering if Watson had in fact wandered from his point. After spending some time trying to unravel this “mystery,” I came to realize that I (and not he) had in fact wandered from the big picture.

We went to this book to help us understand how even the difficult things in our lives work for our good. He does that admirably. The first three chapters are the most engaging and beneficial on account of its immediate connection to our present struggles. Many of us have profited immensely from these first three chapters (pp. 9-65). But curiously, he deals with the love to God in chapters 4-6 (pp. 66-103). Why? There are two reasons for it. First and foremost is the text itself. All things work together for good to them that love God! Many people have a gut level feeling that everything will work out for good — there is no rational and theological reason for such a conviction. God never promised this to everyone without exception. God promised this to those who love Him. It is for that reason Watson spends so much time on the theme of “love to God.” If all that he had said is true about how everything works for our good, then we must first be lovers of God. The second reason this is so helpful is because of the overall objective of book. Too often we can be preoccupied with out particular plight and struggles. Our fixation on our difficulties can often draw our eyes away from God. It is good for the soul to ponder God’s love to us and our response to that love. If we do not love God, then can the things we love help and save us? Can those things or persons make all things to work for good in our lives? No. This duty of loving God is not a legalistic law — it is to our benefit that we love God. “Love to God is the best self-love. It is self-love to get the soul saved; by loving God, we forward our own salvation.” (91) Again, to turn our eyes away from self-pity and towards our relationship to God can only help us.

The Content of the Book

As I already mentioned, the first three chapters (almost half of the book) explain how all things works for good. The introduction exposits the verse while the next three chapters enlarge the truth. The first chapter explains how the “best things work for good to the godly.” God’s attributes, promises, mercies, along with the Spirit’s graces, God’s angels, communion with saints, Christ’s intercession, and the prayers of the saints all work for good. Good things will do good to believers. Watson explains how these eight things are marvelously used by God to work for our good. Most of these listed are easy to understand since we can quickly see how they work for our good. Just to give one example, when dealing with the “promises of God work for good to the godly,” he offers an example of the Lord being merciful. He says, “God is more willing to pardon than to punish. Mercy does more multiply in Him than sin in us.” (15) If we are in great trouble, there is the truth of Ps. 91:15, “I will be with him in trouble.” “God does not bring His people into troubles, and leave them there. He will stand by them; He will hold their heads and heart when they are fainting.” (16) But how do God’s promises work for our good? “They are food for faith; and that which strengthens faith works for good. The promises are the milk of faith; faith sucks nourishment from them, as the child from the breast.” (17)

The seventh example of the best things that work for good is Christ’s intercession. “Christ is not content till the saints are in His arms… when Satan is tempting, Christ is praying!” Then he uses the oft quote passage from Ambrose.

Christ’s prayer takes away the sins of our prayers. As a child, says Ambrose, that is willing to present his father with a posy [a small bunch of flowers], goes into the garden, and there gathers some flowers and some weeds together, but coming to his mother, she picks out the weeds and binds the flowers, and so it is presented to the father: thus when we have put up our prayers, Christ comes, and picks away the weeds, the sin of our prayer, and presents nothing but flowers to His Father, which are a sweet-smelling savour. (23)

The second chapter takes on the more difficult issue. What about the bad things that happen to us? Do they ALL work for good? His answer (as the theme verse indicates) is an emphatic YES! “Do not mistake me; I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good.” (25) This is an important point. Christians do not minimize the evil of some things but God is not constrained by them — He overrules them in the life of believers for their good. The evils of affliction, temptation, desertion, and of sin all work for good to the godly. We have all been instructed on how afflictions work for our good. I’ll quote just a few choice sentences.

—“As the hard frosts in winter bring on the flowers in the spring, and as the night ushers in the morning-star, so the evils of affliction produce much good to those that love God.” (27)
—“A sick-bed often teaches more than a sermon.” (27)
—“When you dig away the earth from the root of a tree, it is to loosen the tree from the earth; so God digs away our earthly comforts to loosen our hearts from the earth.” (29)

The fourth one deals with the sins of other people and our own particular sins.

The sense of their own sinfulness will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood warily, when I say the sins of the godly work for good — not that there is the least good in sin. Sin is like poison, which corrupts the blood, infects the heart, and, without a sovereign antidote, brings death. Such is the venomous nature of sin, it is deadly and damning. Sin is worse than hell, but yet God, by His mighty overruling power, makes sin in the issue turn to the good of His people.…The feeling of sinfulness in the saints works for good several ways. (48)

He gives three general points. One, sin makes us weary of this life; he longs for the day of release. Two, his sense of corruption makes the poor saint prize Christ more. “He that feels his sin, as a sick man feels his sickness, how welcome is Christ the physician to him!” (49) Three, it makes him apply himself to “six especial duties.” It makes him search himself. “It is good to know our sins, that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins, lest they find us out.” (49) It makes the believer abase himself — “Better is that sin which humbles me, than that duty which makes me proud.” (50) He lists four more (50-51). Lest we seek to misunderstand this, Watson also warns us at the end.

But let none ABUSE this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation, but it works for good to them that love God; and for you that are godly, I know you will NOT draw a wrong conclusion from this, either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dear… If any of God’s people should be tampering with sin, because God can turn it to good, though the Lord does not damn them, He may send them to hell in this life. He may put them into such bitter agonies and soul-convulsions, as may fill them full of horror, and make them draw night to despair. Let this be a flaming sword to keep them from coming near the forbidden tree. …Again, I say, THINK NOT LIGHTLY OF SIN. (51)

The third chapter answers the question “why all things work for good.” “The grand reason why all things work for good, is the near and dear interest which God has in His people.” (52) God entered into a covenant with us through Christ. Because we are His people and He our God, He will make it work for good. “If God does not give you that which you like, He will give you that which you need.” (52) He is a physician to us and knows what is best for us and “knows what will work most effectually.” “Some are of a more sweet disposition, and are drawn by mercy. Others are more rugged and knotty pieces; these God deals with in a more forcible way… God does not deal alike with all; He has trials for the strong and cordials [pleasant tasting medicine] for the weak.” (52) He is our Father and as a husband to us. Therefore, we can be sure that our God will cause everything to work for good. “Things do not work of themselves, but God sets them working for good. God is the great Disposer of all events and issues.…Things in the world are not governed by second causes, by the counsels of men, by the stars and planets, but by divine providence.” (55-6) Watson exhorts the reader to adore God’s providence.
“What a blessed condition is a true believer in! When he dies, he goes to God; and while he lives, everything shall do him good.… A believer’s dying day is his ascension day of glory.” (56-7)

Conversely, “to them that are evil, good things work for hurt.” (58) “The common mercies wicked men have, are not lodestones [magnets] to draw them nearer to God, but millstones to sink them deeper in hell (1 Tim. 6.9).” (58) Remember, God is not their God and He is not in a covenant with them.

God’s wonderful wisdom is displayed in the way He can take the “worse things imaginable” and turn them to be good for the godly. “When a creature goes further from us, it is that Christ may come nearer to us.” (60) Things and persons may often be taken away from us so that Christ may become dearer and nearer to us. He can take the fury of the wicked and convert it for good. “Either the wicked shall not do the hurt that they intend, or they shall do the good which they do not intend.” (60)

As a result, we ought not to be discontent on account of “outward trials and emergencies.” “There is no sins God’s people are more subject to than unbelief and impatience.… Discontent is an ungrateful sin, because we have more mercies than afflictions; and it is an irrational sin, because afflictions work for good. Discontent is a sin which puts us upon sin. ‘Fret not thyself to do evil’ (Psalm 37.8).” (61) Therefore, “If God seek our good, let us seek His glory. If He make all things tend to our edification, let us make all things tend to His exaltation.” (65)

The next three chapters, as already mentioned, develop the duty of loving God. “Despisers and haters of God have no lot or part in this privilege. It is children’s bread, it belongs only to them that love God.” (66) For that reason, he explains what that love to God means. He wants our entire love! “God will not be an inmate to have only one room in the heart, and all the other rooms let out to sin. It must be an entire love.” (68)

“There is nothing on earth that I desire beside thee” (Ps. 73:25) He must be our sole and entire love. We must love him more than those dear to us, more than our estate. For that reason, he has “tests” to see if we love God in chapter five. First thing he asks is where does our mind go to when alone? “A sinner crowds God out of his thoughts. He never thinks of God, unless with horror, as the prisoner thinks of the judge.” (74) But those who love God are delighted in knowing God and naturally tend to think longingly upon Him. He also wants to have fellowship with him. The believer will desire to be with Him, to fellowship with Him as lovers always wish to be together. “Sinners shun acquaintance with God, they count His presence a burden…” (75).

Several other tests are given. One of them is to love what God loves and that includes His laws. But many “pretend to love Christ as a Savior, but hate Him as a King.” (81) Another one is that the saint will have “good thoughts of God.” (83) Why he lists this in this book becomes evident when he notes how a believer responds to very severe and painful circumstances. What kind of thoughts does he or she have of God? The believer should say, “This severe dispensation is either to mortify some corruption, or to exercise some grace. How good is God, that will not let me alone in my sins, but smites my body to save my soul!” (83) Remember, “It is Satan that makes us have good thoughts of ourselves, and hard thoughts of God.” (83)

Chapter six is an exhortation to love God. He says “to love God is a better sign of sincerity than to fear Him.” (91) Many do fear God but only the Spirit can enable a person to truly love God. The last three chapters are about effectual calling (following the theme verse) and about God’s purpose (a chapter of a few pages). It is a mini treatise on effectual calling.

So, only those who love God and are genuinely called by God will have everything work for good. That is why he spends so much careful time on these topics. We might have wanted Watson to present more examples of how everything works for good but that would be improper when the truth of that statement also includes the qualifications of loving God and of being effectually called.

Afflictions reveal our character, our spiritual nature. Those who love God and are called by Him through the preaching of the gospel (as they responded to His Word) may be assured that everything will work for good. Men may mean it for evil but God will always turn it for good. He is absolutely sovereign and is also our good heavenly father.

This little book will be beneficial to those who are struggling. The reader should keep in mind the big picture. It is not enough to believe that everything will work for good; we must love God who effectually called us according to His purpose. “God did not choose us because we were worthy, but by choosing us He makes us worthy.” (124) The benefit of this book will take time — our experiences will begin to prove the truth of Rom. 8:28 and as we set aside time to reflect, we will take heart because our gracious heavenly father is orchestrating everything to work for good.