By-ends Asks a Question

By-ends: My brothers, we are, as you see, going all on pilgrimage; and, for our better diversion from things that are bad, give me leave to propound unto you this question:

Suppose a man, a minister, or a tradesman, etc., should have an advantage lie before him, to get the good blessings of this life, yet so as that he can by no means come by them except, in appearance at least, he becomes extraordinarily zealous in some points of religion that he meddled not with before, may he not use these means to attain his end, and yet be a right honest man?

Money-Love: I see the bottom of your question; and, with these gentlemen’s good leave, I will endeavor to shape you an answer. And first, to speak to your question as it concerns a minister himself: Suppose a minister, a worthy man, possessed but of a very small benefice, and has in his eye a greater, more fat, and plump by far; he has also now an opportunity of getting of it, yet so as by being more studious, by preaching more frequently and zealously, and, because the temper of the people requires it, by altering of some of his principles; for my part, I see no reason but a man may do this, (provided he has a call), aye, and more a great deal besides, and yet be an honest man. For why—

  1. His desire of a greater benefice is lawful, (this cannot be contradicted), since it is set before him by Providence; so then, he may get it, if he can, making no question for conscience’ sake.
  2. Besides, his desire after that benefice makes him more studious, a more zealous preacher, etc., and so makes him a better man; yea, makes him better improve his parts, which is according to the mind of God.
  3. Now, as for his complying with the temper of his people, by dissenting, to serve them, some of his principles, this argues: (1) That he is of a self-denying, temper; (2) Of a sweet and winning deportment; and so (3) more fit for the ministerial function.
  4. I conclude, then, that a minister that changes a small for a great, should not, for so doing, be judged as covetous; but rather, since he has improved in his parts and industry thereby, be counted as one that pursues his call, and the opportunity put into his hands to do good.

And now to the second part of the question, which concerns the tradesman you mentioned. Suppose such a one to have but a poor employ in the world, but by becoming religious, he may mend his market, perhaps get a rich wife, or more and far better customers to his shop; for my part, I see no reason but that this may be lawfully done. For why—

  1. To become religious is a virtue, by what means soever a man becomes so.
  2. Nor is it unlawful to get a rich wife, or more custom to my shop.
  3. Besides, the man that gets these by becoming religious, gets that which is good, of them that are good, by becoming good himself; so then here is a good wife, and good customers, and good gain, and all these by becoming religious, which is good; therefore, to become religious, to get all these, is a good and profitable design.

This answer, thus made by this Mr. Money-love to Mr. By-ends’ question, was highly applauded by them all; wherefore they concluded upon the whole, that it was most wholesome and advantageous. And because, as they thought, no man was able to contradict it, and because Christian and Hopeful were yet within call, they jointly agreed to assault them with the question as soon as they overtook them; and the rather because they had opposed Mr. By-ends before. So they called after them, and they stopped, and stood still till they came up to them; but they concluded, as they went, that not Mr. By-ends, but old Mr. Hold-the-world, should propound the question to them, because, as they supposed, their answer to him would be without the remainder of that heat that was kindled between Mr. By-ends and them, at their parting a little before.

Money-love's Lesson

One of the great dangers of sin and folly is their ability to appear reasonable and right. Sin is a form of insanity that twists our thinking, deceiving and distorting truth, until actions and attitudes obviously contrary to God’s Word seem perfectly sound and sensible. Selfishness, greed, pretense, deception—these can all emerge in our minds as virtuous as we craftily excuse them and justify our need to indulge in them.

Bunyan offers a penetrating look at our propensity to rationalize sin as he unfolds the hypocrisy of By-ends and his friends. As By-ends affirms, they are all convinced that they are pilgrims. They claim to be seeking Christ’s kingdom, but their true aim is personal gain. They think they can have both a zeal for Christ and the riches of this world. And they think they can legitimately employ the former to gain the later.

To make his point By-ends puts forth a question. Is it right for a minister or a tradesman to use religion in the pursuit of personal gain?

Money-love elaborates the question, beginning with the minister: Suppose a minister has an opportunity to move to a larger church that can pay him more. To gain the position he will be expected to study more, preach more, and be more animated and engaging in his preaching. However, to be successful in this new ministry, he will need to avoid certain topics and adjust his stance on particular matters so as not to offend or upset members of the congregation. Is it right for him to make such a move?

Money-love quickly says yes. He sees no problem with the minister modifying his religion in order to pursue the higher paying position. He reasons:

  1. It is not sinful to desire more pay and, since the opportunity has come his way, it must be in the providence of God for him to pursue it.
  2. More study and more opportunities to preach will certainly make him a better preacher.
  3. His acquiescing to the sensibilities of the congregation is not wrong—in fact, it demonstrates deference and self-denial, affirming that he has such qualities that will allow him to excel in ministry.
  4. Moving from a small church to a large church is evidence of success, improvement and advancement and should not in any way be judged as covetous.

Money-love then expounds the question of the tradesman: Suppose a tradesman, who is not doing well in his business, has an opportunity to expand his market, tap into a larger customer base, and perhaps even find a wealthy woman to be his wife. All he needs to do is to join a local church, thereby gaining the confidence and trust of its large congregation. Is it right for him to join the church and become an active, zealous church member?

Money-love again sees no problem and he affirms the tradesman’s scheme. He reasons:

  1. It is always good and beneficial to go to church and engage in religion. Being religious is a virtue regardless of the motivation.
  2. It is not sinful for a man to convince a rich woman to be his wife, or convince potential customers to do business at his store—in fact, it demonstrates the he is motivated and hard-working.
  3. Since being religious is good, and getting a wife is good, and growing your business is good—getting a wife and growing your business by being religious must certainly be good. Such an endeavor is a “good and profitable design.”

Money-love’s answers are affirmed by all. By-ends has proved his point. In the company of Christian and Hopeful, he was rebuked and offended. But now he has found companions that answer to his liking. Foolishness thrives best in the company of fools and so they fail to see their own faulty reasoning. Rather than their hypocrisy being exposed, it is applauded and admired.

By-ends and his friends now devise a plan. They are so convinced in their own minds of the soundness of their reasoning, that they believe no one can refute them. Christian and Hopeful had earlier shamed By-ends when he was alone. Now they will catch up to the pilgrims and confront them as a group, with Hold-the-world acting as spokesman. And this time it will be Christian who will falter and be silenced. In the next post we will hear Christian’s response to By-ends and his friends.

A Guide to John Bunyan’s The Pilgrim’s Progress
See TOC for more posts from this commentary

The text for The Pilgrim’s Progress and images used are public domain
Notes and Commentary ©2017 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

A Prayer and Encouragement for Those Who Preach God’s Word

A prayer and an encouragement for those who faithfully study and preach God’s Word week by week, diligently mining its treasures that we might marvel at truth in all its facets.

The Riches of God's Word

Vast the Riches of God’s Word

“Therefore I love your commandments
above gold, above fine gold.”
(Psalm 119:127)

1. Vast the riches of God’s Word,
Truth that shines as purest gold.
Search its treasures, venture deep,
All its splendor to behold!

2. Grant us hearts that love the Word,
Open ears that we might hear,
Help Your servant, Lord, we pray,
Make the message plain and clear.

3. Keep our thoughts from wandering
As Your Word is preached today,
Anchor us in truth applied
That we might not fall or stray.

4. Preach the Word, we need to hear!
Draw out wealth as from a mine.
Show each gem that we might see
Truth in all its facets shine.

5. Take us to each verse and line,
Open up the Word and show
All the riches we can find;
Help us more of Christ to know.

6. May God’s Word in brilliance shine
Light on all we do and say.
May it be our great delight
To receive it and obey.

Words ©2017 Ken Puls

Download the lyrics and free sheet music for this hymn, including an arrangement of the tune INNOCENTS for classical guitar.

More Hymns and Songs

The Companions of By-ends

Now I saw in my dream that Christian and Hopeful forsook him, and kept their distance before him; but one of them looking back, saw three men following Mr. By-ends, and behold, as they came up with him, he made them a very low conge; and they also gave him a compliment. The men’s names were Mr. Hold-the-world, Mr. Money-love, and Mr. Save-all; men that Mr. By-ends had formerly been acquainted with; for in their minority they were schoolfellows, and were taught by one Mr. Gripe-man, a schoolmaster in Love-gain, which is a market town in the county of Coveting, in the north. This schoolmaster taught them the art of getting, either by violence, cozenage, flattery, lying, or by putting on the guise of religion; and these four gentlemen had attained much of the art of their master, so that they could each of them have kept such a school themselves.

Well, when they had, as I said, thus saluted each other, Mr. Money-love said to Mr. By-ends, Who are they upon the road before us? (for Christian and Hopeful were yet within view).

By-ends: They are a couple of far countrymen, that, after their mode, are going on pilgrimage.

Money-Love: Alas! Why did they not stay, that we might have had their good company? for they, and we, and you, Sir, I hope, are all going on pilgrimage.

By-ends: We are so, indeed; but the men before us are so rigid, and love so much their own notions, and do also so lightly esteem the opinions of others, that let a man be never so godly, yet if he jumps not with them in all things, they thrust him quite out of their company.

Save-All: That is bad, but we read of some that are righteous overmuch; and such men’s rigidness prevails with them to judge and condemn all but themselves. But, I pray, what, and how many, were the things wherein you differed?

By-ends: Why, they, after their headstrong manner, conclude that it is duty to rush on their journey all weathers; and I am for waiting for wind and tide. They are for hazarding all for God at a clap; and I am for taking all advantages to secure my life and estate. They are for holding their notions, though all other men are against them; but I am for religion in what, and so far as the times, and my safety, will bear it. They are for religion when in rags and contempt; but I am for him when he walks in his golden slippers, in the sunshine, and with applause.

Hold-the-World: Ay, and hold you there still, good Mr. By-ends; for, for my part, I can count him but a fool, that, having the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents; it is best to make hay when the sun shines; you see how the bee lieth still all winter, and bestirs her only when she can have profit with pleasure. God sends sometimes rain, and sometimes sunshine; if they be such fools to go through the first, yet let us be content to take fair weather along with us. For my part, I like that religion best that will stand with the security of God’s good blessings unto us; for who can imagine, that is ruled by his reason, since God has bestowed upon us the good things of this life, but that he would have us keep them for his sake? Abraham and Solomon grew rich in religion. And Job says, that a good man shall lay up gold as dust. But he must not be such as the men before us, if they be as you have described them.

Save-All: I think that we are all agreed in this matter, and therefore there needs no more words about it.

Money-Love: No, there needs no more words about this matter, indeed; for he that believes neither Scripture nor reason (and you see we have both on our side) neither knows his own liberty, nor seeks his own safety.

The Companions of By-endsIn the last post, Christian and Hopeful met a traveler named By-ends. By-ends claimed to be a fellow pilgrim, but his religion proved to be a pretense. Though he was walking on the pathway claiming to follow Christ, he was in fact following his own heart in pursuit of personal gain. Life in Christ was not his aim or reward, rather, it was a means to another end, a way to attain a more advantageous position in this life.

By-ends is certainly a regular church attender in our day, especially in communities where the church is looked on favorably and where the cost of identifying with Christ is low. But the emphasis given to By-ends in The Pilgrim’s Progress indicates that he must have been active in Bunyan’s day as well. Though Christian and Hopeful leave By-ends behind, Bunyan keeps the focus of the story on him and gives us more insight into his character. The falseness of By-ends’ faith is evident especially in: 1) his choice of companions, 2) his opinion of Christian and Hopeful, and 3) his view of religion.

By-ends Choice of Companions

Not long after Christian and Hopeful’s departure, three other travelers catch up to By-ends. They are all former acquaintances and By-ends readily welcomes them as his preferred companions. They greet him with a respectful bow and a compliment. Their names reveal a like-mindedness to By-ends’ way of thinking: Mr. Hold-the-world, Mr. Money-love, and Mr. Save-all. They all grew up together in the town of Love-gain in the country of Coveting. Their school teacher was Mr. Gripeman. Bunyan here uses an archaic definition of gripe meaning “to clutch or grasp or seize.” Mr. Gripeman’s students learned “the art of getting”—how to accrue possessions, power, pleasure and profit by any means necessary: violence, cozenage (deception), flattery, lying, or even by putting on the guise of religion. Though they prefer the treasures of this world to heavenly treasure, they all regularly attend church. They value the church, not as a place of humble worship and sacrificial service, but as a useful place to make connections, explore prospects, and gain people’s trust. They have learned well how to manipulate religion to their advantage in their pursuit of personal gain.

By-ends’ Opinion of Christian and Hopeful

Though By-ends considers himself to be a pilgrim, he distances himself from Christian and Hopeful. He describes them to his current companions as “far countrymen” not near neighbors or relations. His complaints against them are numerous: He does not count them as brothers, but feels slighted that they would not affirm his “reasonable” way of thinking. He thinks them to be rash and radical; they have their own “mode” of going on a pilgrimage. They are rigid and in love with their own notions. They lightly esteem the opinions of others. They won’t accept the company of any who do not act and think as they do. They are self-righteous in their condemnation of others. By-ends’ friends all agree with his assessment. They conclude that Christian and Hopeful have no regard for their own safety, have cast off their liberty, and are indeed unreasonable and even unbiblical.

By-ends’ View of Religion

It is clear from the testimony of By-ends and his companions that they believe themselves to be on a pilgrimage. Their faith is false. Their souls are in great peril. They are in love with the world, enamored by its mirage of prosperity and imprisoned by its fleeting comforts. Yet they believe all is well. Their guise of religion has fooled even themselves.

Though By-ends regards Christian and Hopeful as radical and unreasonable, he believes himself to be sensible and balanced. He will not journey in all weathers (willing to press on in faith even when the storms of life come), but waits for wind and tide (favorable conditions and comfortable circumstances). He will not hazard all for God “at a clap” (when tragedy or an adverse circumstance strikes), but takes every advantage to secure own his life and estate. He will not stand for truth when it is opposed, but seeks first for his own welfare and safety. He will not hold religion while in rags or contempt, but only when it “walks in his golden slippers, in the sunshine, and with applause.”

By-ends is enthusiastic in justifying and rationalizing his views. He does so by:

  • Complaining about and degrading Christian and Hopeful
  • Offering his own ideas as the voice of reason
  • Seeking the support and encouragement of friends who think the same way as he does

Hold-the-world affirm his views. He does so by:

  • Appealing to nature and common sense—He draws analogies from serpents and bees, sunshine and rain, winter and harvest.
  • Appealing even to Scripture and biblical illustration—He refers (though out of context) to Abraham, Solomon and Job.

By-ends and his companions are convinced that they are right and that Christian and Hopeful are harsh and unloving for not accepting them on their own terms. They desire to hold to the world, love money and save all for themselves. But the Bible clearly contradicts them. We cannot follow Christ and hold to the world.

Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God (James 4:4).

We cannot love money and serve God as well.

For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows (1 Timothy 6:10).

No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon (Matthew 6:24).

And we cannot save all for ourselves and value our own life above all.

Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul?” (Matthew 16:24–26).

The faith of By-ends and his friends is not confirmed by Scripture. Their love is not ultimately for Christ, but for themselves. Their religion is self-seeking and not God-honoring. In the next post By-ends and his friends defend their reasoning for using religion as a means to acquire personal gain.

A Guide to John Bunyan’s The Pilgrim’s Progress
See TOC for more posts from this commentary

The text for The Pilgrim’s Progress and images used are public domain
Notes and Commentary ©2017 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.