The Fallacy of Talkative

Faithful: Well, I see that saying and doing are two things, and hereafter I shall better observe this distinction.

Christian: They are two things, indeed, and are as diverse as are the soul and the body; for as the body without the soul is but a dead carcass, so saying, if it be alone, is but a dead carcass also. The soul of religion is the practical part: “Pure religion and undefiled, before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” This Talkative is not aware of; he thinks that hearing and saying will make a good Christian, and thus he deceives his own soul. Hearing is but as the sowing of the seed; talking is not sufficient to prove that fruit is indeed in the heart and life; and let us assure ourselves, that at the day of doom men shall be judged according to their fruits. It will not be said then, Did you believe? but, Were you doers, or talkers only? and accordingly shall they be judged. The end of the world is compared to our harvest; and you know men at harvest regard nothing but fruit. Not that anything can be accepted that is not of faith, but I speak this to show you how insignificant the profession of Talkative will be at that day.

Faithful: This brings to my mind that of Moses, by which he describes the beast that is clean. He is such a one that parts the hoof and chews the cud; not that parts the hoof only, or that chews the cud only. The hare chews the cud, but yet is unclean, because he parts not the hoof. And this truly resembles Talkative; he chews the cud, he seeks knowledge, he chews upon the word; but he divides not the hoof, he parts not with the way of sinners; but, as the hare, he retains the foot of a dog or bear, and therefore he is unclean.

Christian: You have spoken, for aught I know, the true gospel sense of those texts. And I will add another thing: Paul calls some men, yea, and those great talkers, too, sounding brass and tinkling cymbals; that is, as he expounds them in another place, things without life, giving sound. Things without life, that is, without the true faith and grace of the gospel; and consequently, things that shall never be placed in the kingdom of heaven among those that are the children of life; though their sound, by their talk, be as if it were the tongue or voice of an angel.

Faithful: Well, I was not so fond of his company at first, but I am as sick of it now. What shall we do to be rid of him?

Christian: Take my advice, and do as I bid you, and you shall find that he will soon be sick of your company too, except God shall touch his heart, and turn it.

Faithful: What would you have me to do?

Christian: Why, go to him, and enter into some serious discourse about the power of religion; and ask him plainly (when he has approved of it, for that he will) whether this thing be set up in his heart, house, or conversation.

Christian Faithful and TalkativeIn the previous post Christian exposed the truth about Talkative. Talkative speaks like a pilgrim, but his life does not bear the marks of a pilgrim. Now Christian explains the fallacy of Talkative’s thinking. Talkative believes that simply hearing and speaking the truth makes him to be “a good Christian.” He craves conversation but not commitment. He delights in doctrine but not devotion. Talkative has a dangerous disconnect in his thinking. He does not grasp the vital relationship between faith and works.

Talkative has presumed that since we are saved by grace alone, our works are of no regard. In one sense he is correct “for by the works of the law no flesh shall be justified” (Galatians 2:16). Salvation is certainly by grace alone through faith alone in Christ alone. Our works cannot save us.

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Ephesians 2:8–9).

But in another sense Talkative is gravely wrong. Works must certainly follow our faith. We are not only justified (declared righteous) in salvation, but sanctified (made righteous). We are saved—set apart— for good works. Paul follows Ephesians 2:8–9 with verse 10:

“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:10).

Good works are the necessary fruit of true faith that bear witness to the glorious salvation that has been wrought in us by God. False faith produces assent but not action. True faith is a faith that works.
Christian makes three references to Scripture to emphasize this important connection between faith and works:

1. Speaking truth and living truth “are as diverse as are the soul and the body.” We read in James:

For as the body without the spirit is dead, so faith without works is dead also (James 2:26).

Christian explains to Faithful: “for as the body without the soul is but a dead carcass, so saying, if it be alone, is but a dead carcass also.” A faith without works is a dead faith. We read in James:

What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.

But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe—and tremble! But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. You see then that a man is justified by works, and not by faith only (James 2:14–24).

2. “The soul of religion is the practical part.” Our love to God is made manifest in our actions and obedience, not our ideas and theories.

If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world (James 1:26–27).

“Pure and undefiled religion” is defined in terms of doing, not in terms of knowing, hearing or saying. It’s not what we know or hear or say that matters most, but what we do with what we know, hear and say. Again we read in James:

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; for he observes himself, goes away, and immediately forgets what kind of man he was. But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does (James 1:22–25).

3. At the last day “men shall be judged according to their fruits.” We see this in the parables that Jesus told in Matthew 13 and 25. In Matthew 13 Jesus explains the parable of the sower as it relates to fruitfulness:

Therefore hear the parable of the sower: When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty (Matthew 13:18–23).

Christian notes: “Hearing is but as the sowing of the seed” and “talking is not sufficient to prove that fruit is indeed in the heart and life.” Fruit is the evidence of a new heart and a changed life. It is made evident in our obedience to God’s Word. It is fruit that will be gathered in at the harvest.

… at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn (Matthew 13:30).

Faithful then draws out an analogy from the Law of Moses. In Leviticus 11:3–8 and Deuteronomy 14:6–8 God describes that food that Israel was permitted to eat and the food that they were to avoid. Two traits were required for animals to be considered clean:

“And you may eat every animal with cloven hooves, having the hoof split into two parts, and that chews the cud, among the animals” (Deuteronomy 14:6).

“Among the animals, whatever divides the hoof, having cloven hooves and chewing the cud—that you may eat” (Leviticus 11:3).

Talkative resembles the unclean because he lacks a significant trait. He “chews the cud” (he reads and ponders the Word of God) but does not “part the hoof” (he does not turn from sin and walk in a way that is pleasing to God and in obedience to His Word). Christian concludes by drawing yet another illustration, comparing Talkative to a “sounding brass or clanging cymbal (1 Corinthians 13:1) and to a lifeless instrument that makes an uncertain sound (1 Corinthians 14:7).

Faithful is now ready to be rid of Talkative’s company. He has seen through the false veneer of Talkative’s profession. Christian encourages Faithful to speak again with Talkative and confront him concerning the power of the gospel to change hearts and lives. This, Christian tells him, will either drive him away or, if God touches his heart, will turn him away from his deception and to the truth.

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 ©2016 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

The Battleground of the Mind

Bible on Table

It is essential that we give attention to the mind and fortify our thoughts with God’s Word—continually keeping Christ and His gospel foremost in our thinking, so we can recognize evil—to stand against it when needed; to flee from it when needed—and so we can know the truth and embrace it and set the course of our life by it.

It is God’s will that we engage our minds in the spiritual battle and arm ourselves with knowledge and obedience to His Word. There is not one thought that crosses our minds that we can allow to go unchallenged. Paul reminds us:

For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled (2 Corinthians 10:4–6).

We must bring the thoughts and imaginations of our mind before the rule of Scripture—setting them under its light and submit them to God’s revealed and holy will.

Why is the mind such a prize for Satan? Why is it such a battlefield for the soul? It is a prize because it is God’s. God has made us to be vessels, to be reflectors. He created us to reflect His glory—to ponder His attributes and perfection and wonder at His holiness and moral excellence. He made it to absorb and delight in truth and righteousness.

Paul tells us in Romans 8:29 that God foreknew and predestined His people to be conformed to the image of His Son. It is our hope one day to be like Christ. We read in 1 John 3:

Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure (1 John 3:2–3).

It is by God’s design that we are made impressionable. He describes Himself as the Potter and us as the clay. He is the One who has given us the capacity to learn and grasp and know. According to Genesis 1:26 we were made to bear God’s image. Part of being made in the image of God is our ability to know Him and love Him and serve Him with our minds. His has given us a measure of some of His attributes—an ability to understand, to create, to be just, to show mercy, to love, to be truthful and faithful…

We are created to bear His image and to reflect a measure His glory. But sin has marred that image and dulled that reflection. And so instead of displaying His praise, we are twisted out of shape and bent by the evil that is in us and around us. Instead of delighting in truth, we exchange truth for a lie and squander our thoughts in paths that are empty and godless. We must be concerned with the mind, because we need guidance, direction, prodding and shaping to be made into the person God desires us to be.

We are in a battle for the truth. All of us will conform to something—we will be shaped. Satan’s goal is to deceive us and destroy us by marring that shape with evil. The world is attempting to shape us—intimidate us, allure us or shame us into conformity. Our flesh is weak and ready to give in and drift with the flow. But God desires us to stand firm and resist and fight. And to do so we must engage our minds.

[This excerpt is from a sermon entitled “Renewing the Mind in Worship” in the series Thoughts on Worship. You can read the full sermon text here.]

See more Sermons and Articles by Ken Puls

The Truth About Talkative

Faithful: Now did Faithful begin to wonder; and stepping to Christian, (for he walked all this while by himself), he said to him, (but softly), What a brave companion have we got! Surely this man will make a very excellent pilgrim.

Christian: At this Christian modestly smiled, and said: This man, with whom you are so taken, will beguile, with that tongue of his, twenty of them that know him not.

Faithful: Do you know him, then?

Christian: Know him! Yes, better than he knows himself.

Faithful: Pray, what is he?

Christian: His name is Talkative; he dwells in our town. I wonder that you should be a stranger to him, only I consider that our town is large.

Faithful: Whose son is he? And whereabout does he dwell?

Christian: He is the son of one Say-well; he dwelt in Prating Row; and is known of all that are acquainted with him, by the name of Talkative in Prating Row; and notwithstanding his fine tongue, he is but a sorry fellow.

Faithful: Well, he seems to be a very pretty man.

Christian: That is, to them who have not thorough acquaintance with him; for he is best abroad; near home, he is ugly enough. Your saying that he is a pretty man, brings to my mind what I have observed in the work of the painter, whose pictures show best at a distance, but, very near, more unpleasing.

Faithful: But I am ready to think you do but jest, because you smiled.

Christian: God forbid that I should jest (although I smiled) in this matter, or that I should accuse any falsely! I will give you a further discovery of him. This man is for any company, and for any talk; as he talks now with you, so will he talk when he is on the ale-bench; and the more drink he has in his crown, the more of these things he has in his mouth; religion has no place in his heart, or house, or conversation; all he has lies in his tongue, and his religion is, to make a noise therewith.

Faithful: Say you so! then am I in this man greatly deceived.

Christian: Deceived! you may be sure of it; remember the proverb, “They say and do not.” But the kingdom of God is not in word, but in power. He talks of prayer, of repentance, of faith, and of the new birth; but he knows but only to talk of them. I have been in his family, and have observed him both at home and abroad; and I know what I say of him is the truth. His house is as empty of religion as the white of an egg is of savor. There is there neither prayer nor sign of repentance for sin; yea, the brute in his kind serves God far better than he. He is the very stain, reproach, and shame of religion, to all that know him; it can hardly have a good word in all that end of the town where he dwells, through him. Thus say the common people that know him, A saint abroad, and a devil at home. His poor family finds it so; he is such a churl, such a railer at and so unreasonable with his servants, that they neither know how to do for or speak to him. Men that have any dealings with him say it is better to deal with a Turk than with him; for fairer dealing they shall have at their hands. This Talkative (if it be possible) will go beyond them, defraud, beguile, and overreach them. Besides, he brings up his sons to follow his steps; and if he finds in any of them a foolish timorousness, (for so he calls the first appearance of a tender conscience,) he calls them fools and blockheads, and by no means will employ them in much, or speak to their commendations before others. For my part, I am of opinion, that he has, by his wicked life, caused many to stumble and fall; and will be, if God prevent not, the ruin of many more.

Faithful: Well, my brother, I am bound to believe you; not only because you say you know him, but also because, like a Christian, you make your reports of men. For I cannot think that you speak these things of ill-will, but because it is even so as you say.

Christian: Had I known him no more than you, I might perhaps have thought of him, as, at the first, you did; yea, had he received this report at their hands only that are enemies to religion, I should have thought it had been a slander—a lot that often falls from bad men’s mouths upon good men’s names and professions; but all these things, yea, and a great many more as bad, of my own knowledge, I can prove him guilty of. Besides, good men are ashamed of him; they can neither call him brother, nor friend; the very naming of him among them makes them blush, if they know him.

TalkativeIn the previous post Faithful began a conversation with a traveler whose name was Talkative. Talkative quickly impressed Faithful with his fluent words and contagious enthusiasm. Now the conversation shifts; Faithful steps aside to speak privately with Christian. Though Faithful has a high regard for Talkative, Christian is not so convinced.

Christian knows the truth about Talkative. He knows of his reputation among family and friends in the City of Destruction. Christian raises three serious concerns that should give Faithful pause in his assessment of Talkative:

1. Though Talkative speaks well, his life doesn’t measure up to his talk. Bunyan highlights this discrepancy between Talkative’s words and walk in his description: “He is the son of one Say-Well” and lives on Prating Row. His speech sounds refined and informed, yet it amounts to little more than babbling and gibberish.

He talks of God at church and in the company of believers. He can dissect doctrine and even base his conclusions on Scripture. Yet he fails to live by what he professes. Though he speaks of prayer, faith and repentance; yet these are absent from his life. Christian observes that: “religion has no place in his heart, or house, or conversation; all he has lies in his tongue, and his religion is, to make a noise therewith.”

Talkative’s life resembles that of the Scribes and Pharisees who “say, and do not do” (Matthew 23:3). Even animals, when they act according to their God-given natures, serve God better than he (Jeremiah 8:7; Job 12:7–10). True salvation is more than knowing and saying right things; it is a change of heart that leads to a changed life. “For the kingdom of God is not in word but in power” (1 Corinthians 4:20).

2. Though Talkative appears to be a passionate pilgrim, his life looks better from a distance than close up. He presents himself well, but on closer examination, his actions don’t measure up to his words. Christian notes that “he is best abroad; near home, he is ugly enough.” To those casually acquainted with him, he appears to excel. He is knowledgeable, well-spoken and polite. But to those who know him more intimately, he falls short. His actions toward them are sinful, unjust and unreasonable. He is “a saint abroad, and a devil at home.” His religion is but a façade he has built to cover his life.

3. Though Talkative is fervent in how he speaks of his faith, his witness before others is both deceptive and dangerous. His life discredits the words he speaks. His hypocrisy leads to devastating consequences. His conduct causes “many to stumble and fall, disgusting some and causing them to turn away from the faith, while diluting others into thinking a believer can live comfortably with sin in his life. Christian asserts, “he is the very stain, reproach, and shame of religion, to all that know him.” Because of his disregard for God’ Law “the name of God is blasphemed among the Gentiles” (Romans 2:24). Because of his presumption of the Gospel, he speaks “peace, peace, where there is no peace” (Jeremiah 6:14).

Christian’s assessment of Talkative may seem quite severe. But his judgments and warnings are warranted. Some of Jesus’ sharpest words were aimed at those who lived in hypocrisy and led others astray by their hypocrisy. On two occasions in the book of Matthew Jesus referred to the Scribes and Pharisees as a “brood of vipers” (Matthew 12:34, 23:33). In Matthew 18 he warns:

“Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes” (Matthew 18:6–7).

Sadly, there are many in the church today who fit the description of Talkative. They speak the language of a Pilgrim, are convinced that they are on the path to the Celestial City, yet their lives do not bear the marks of a Pilgrim. They like to mingle with God’s people, engage in theological conversation, and may even be well-versed in explaining and arguing the nuances of difficult doctrines. Yet their conduct bears little resemblance to the truth they so eloquently champion with their lips.

Talkative is satisfied that he can make the journey with mere knowledge and talk. In the next post will we look further in the Fallacy of Talkative’s thinking.

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 ©2016 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

Conversation with Talkative

Moreover, I saw in my dream, that as they went on, Faithful, as he chanced to look on one side, saw a man whose name is Talkative, walking at a distance beside them; for in this place there was room enough for them all to walk. He was a tall man, and something more comely at a distance than at hand. To this man Faithful addressed himself in this manner:

Faithful: Friend, whither away? Are you going to the heavenly country?

Talkative: I am going to the same place.

Faithful: That is well; then I hope we may have your good company.

Talkative: With a very good will will I be your companion.

Faithful: Come on, then, and let us go together, and let us spend our time in discoursing of things that are profitable.

Talkative: To talk of things that are good, to me is very acceptable, with you or with any other; and I am glad that I have met with those that incline to so good a work; for, to speak the truth, there are but few that care thus to spend their time, (as they are in their travels), but choose much rather to be speaking of things to no profit; and this has been a trouble for me.

Faithful: That is indeed a thing to be lamented; for what things so worthy of the use of the tongue and mouth of men on earth as are the things of the God of heaven?

Talkative: I like you wonderful well, for your sayings are full of conviction; and I will add, what thing is so pleasant, and what so profitable, as to talk of the things of God? What things so pleasant (that is, if a man hath any delight in things that are wonderful)? For instance, if a man doth delight to talk of the history or the mystery of things; or if a man doth love to talk of miracles, wonders, or signs, where shall he find things recorded so delightful, and so sweetly penned, as in the Holy Scripture?

Faithful: That is true; but to be profited by such things in our talk should be that which we design.

Talkative: That is it that I said; for to talk of such things is most profitable; for by so doing, a man may get knowledge of many things; as of the vanity of earthly things, and the benefit of things above. Thus, in general, but more particularly by this, a man may learn the necessity of the new birth, the insufficiency of our works, the need of Christ’s righteousness, &c. Besides, by this a man may learn, by talk, what it is to repent, to believe, to pray, to suffer, or the like; by this also a man may learn what are the great promises and consolations of the gospel, to his own comfort. Further, by this a man may learn to refute false opinions, to vindicate the truth, and also to instruct the ignorant.

Faithful: All this is true, and glad am I to hear these things from you.

Talkative: Alas! the want of this is the cause why so few understand the need of faith, and the necessity of a work of grace in their soul, in order to eternal life; but ignorantly live in the works of the law, by which a man can by no means obtain the kingdom of heaven.

Faithful: But, by your leave, heavenly knowledge of these is the gift of God; no man attains to them by human industry, or only by the talk of them.

Talkative: All this I know very well; for a man can receive nothing, except it be given him from Heaven; all is of grace, not of works. I could give you a hundred scriptures for the confirmation of this.

Faithful: Well, then, said Faithful, what is that one thing that we shall at this time found our discourse upon?

Talkative: What you will. I will talk of things heavenly, or things earthly; things moral, or things evangelical; things sacred, or things profane; things past, or things to come; things foreign, or things at home; things more essential, or things circumstantial; provided that all be done to our profit.

Faithful: Now did Faithful begin to wonder; and stepping to Christian, (for he walked all this while by himself), he said to him, (but softly), What a brave companion have we got! Surely this man will make a very excellent pilgrim.

TalkativeAs the two pilgrims continue their journey, Faithful sees another traveler “walking at a distance beside them.” The traveler is a tall man named Talkative. As Faithful takes the opportunity to befriend him, the two begin a conversation. Talkative is bold, enthusiastic and well-spoken. Faithful begins to wonder and is soon convinced that his new companion “will make a very excellent pilgrim.”

Talkative does have many commendable qualities.

  • He is cordial and gratified by the company of other pilgrims.
  • He is fervent in how he speaks of his faith.
  • He is walking the path of a pilgrim toward the heavenly country.
  • He enjoys most talking about the things of God.
  • He expresses delight in God’s Word and knows his Bible well.
  • He sees value in learning truth and knowing doctrine.
  • He is concerned that there is little understanding of the gospel of grace.
  • He affirms salvation by grace alone, apart from works.
  • He is willing to address any subject, provided that the conversation is profitable.

But, do such qualities identify him as a true pilgrim and follower of Christ? Faithful seems to think so; he describes him as “brave” and “excellent.” On closer examination, however, there is reason to doubt. Bunyan offers some hints in the story of Talkative’s true character. Although he is tall, appearing to stand above other pilgrims, he looks better from a distance than close up. He is walking where the path is wide and easy. And though he speaks with passion and eloquence, there is something missing in his conversation.
In the next post we will hear Christian’s reply to Faithful’s evaluation and learn the truth about Talkative.

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 ©2016 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

Sunlight in the Valley

Christian: But did you meet nobody else in that valley?

Faithful: No, not I; for I had sunshine all the rest of the way through that, and also through the Valley of the Shadow of Death.

Christian: It was well for you. I am sure it fared far otherwise with me. I had for a long season, as soon almost as I entered into that valley, a dreadful combat with that foul fiend Apollyon; yea, I thought verily he would have killed me, especially when he got me down and crushed me under him, as if he would have crushed me to pieces; for as he threw me, my sword flew out of my hand; nay, he told me he was sure of me: but I cried to God, and he heard me, and delivered me out of all my troubles. Then I entered into the Valley of the Shadow of Death, and had no light for almost half the way through it. I thought I should have been killed there, over and over; but at last day broke, and the sun rose, and I went through that which was behind with far more ease and quiet.

Through the ValleyAs Faithful concludes the account of his journey through the two valleys, we see again the difference between Christian’s experience and Faithful’s experience. Faithful did not succumb to the same fears and temptations as Christian. For Christian the way was difficult and dark. He battled Apollyon in the Valley of Humiliation and was confounded with torments and terrors in the Valley of the Shadow of Death. Faithful encountered Discontent and Shame in the first valley, but “had sunshine all the rest of the way through” even through the Valley of the Shadow of Death.

Sunlight is an important metaphor in The Pilgrim’s Progress. Earlier in the story, when Christian was in the Valley of the Shadow of Death, Bunyan described the rising of the sun as “mercy” to Christian. This mercy was a reflection of Bunyan’s own experience. In Grace Abounding to the Chief of Sinners Bunyan tells of a dream that he had when he was beginning to understand his need of salvation. The dream provided him ideas he later used to create the story of The Pilgrim’s Progress. In his account of the dream, he explains the significance of the sun.

About this time, the state and happiness of these poor people at Bedford was thus, in a dream or vision, represented to me. I saw, as if they were set on the sunny side of some high mountain, there refreshing themselves with the pleasant beams of the sun, while I was shivering and shrinking in the cold, afflicted with frost, snow and dark clouds. Methought, also, betwixt me and them, I saw a wall that did compass about this mountain; now, through this wall my soul did greatly desire to pass; concluding, that if I could, I would go even into the very midst of them and there also comfort myself with the heat of their sun.

About this wall I thought myself, to go again and again, still prying as I went, to see if I could find some way or passage, by which I might enter therein; but none could I find for some time. At last I saw, as it were, a narrow gap, like a little doorway in the way, through which I attempted to pass; but the passage being very straight and narrow, I made many efforts to get in, but all in vain, even until I was well-nigh quite beat out, by striving to get in. At last, with great striving, methought I at first did get in my head, and after that, by a sidling striving, my shoulders, and my whole body. Then I was exceeding glad, and went and sat down in the midst of them, and so was comforted with the light and heat of their sun.

Now, this mountain and wall, etc., was thus made out to me—the mountain signified the church of the living God; the sun that shone thereon, the comfortable shining of His merciful face on them that were therein. The wall, I thought, was the Word, that did make separation between the Christians and the world; and the gap which was in this wall, I thought was Jesus Christ, who is the way to God the Father (John 14:6; Matthew 7:14). But forasmuch as the passage was wonderful narrow, even so narrow, that I could not, but with great difficulty, enter in thereat, it showed me that none could enter into life, but those that were in downright earnest, and unless they left this wicked world behind them; for here was only room for body and soul, but not for body and soul, and sin.

[Grace Abounding to the Chief of Sinners, par. 53-55]

The sunlight represents the merciful face of Christ shining down on the members of the church in Bedford. They were comforted and refreshed while Bunyan was “shivering and shrinking in the cold, afflicted with frost, snow and dark clouds.” It was only when Bunyan repented of sin and looked to Christ as his only hope that he was able to join them and be “comforted with the light and heat of their sun.” In The Pilgrim’s Progress it was the light of day that comforted Christian when he neared the end of the Valley of the Shadow of Death. When “at last day broke” he walked “with far more ease and quiet.”

As Bunyan notes, the sun gives both light and heat. The light signifies our understanding of God’s Word. We can see and think more clearly in the light of Scripture. “Your word is a lamp to my feet and a light to my path” (Psalm 119:105). Christian was confounded and needed the helpful rays of truth on his path. But when the sun arose, it was not just Christian’s mind that was helped. He had not just light but also heat and warmth. His emotions and affections were lifted with the smiling face of Christ. God’s Word was precious to him. He delighted in truth. Christian had forsaken the world to become a pilgrim, a follower of Christ. He was rescued and redeemed, cleansed and forgiven. He belonged to the Lord and now enjoyed the warmth of His presence.

Does hearing and believing God’s Word impact you this way?

Do the promises of the gospel warm your heart and stir your soul? We need truth to do more than just satisfy us intellectually. We need it to do more than just answer our questions. When the truth of all that Christ has done for us truly lands on us, it will do more than simply make us wise to salvation. It will warm and rejoice our hearts. It will stir and overflow our affections. It will move us and grip us in ways that resonate through our entire being. It will cause us to love God with all our heart and soul and mind and strength (Luke 10:27).
If you know Christ, I pray that this describes your love for God and His Word—that your deepest delight is trusting and resting in Him. And if you don’t know Him, I pray that you will come to know Him this way—that you would understand the depth of His love in the light of His Word and feel the warmth of that love in His abiding presence—that you would know, as Bunyan came to know, “the comfortable shining of His merciful face.”

The Lord bless you and keep you;
the Lord make his face to shine upon you and be gracious to you;
the Lord lift up his countenance upon you and give you peace.
(Numbers 6:24–26)

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 ©2015 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

Run in with Shame

Christian: Met you with nothing else in that valley?

Faithful: Yes, I met with Shame; but of all the men that I met with in my pilgrimage, he, I think, bears the wrong name. The others would be said nay, after a little argumentation, and somewhat else; but this bold-faced Shame would never have done.

Christian: Why, what did he say to you?

Faithful: What! Why, he objected against religion itself; he said it was a pitiful, low, sneaking business for a man to mind religion; he said that a tender conscience was an unmanly thing; and that for a man to watch over his words and ways, so as to tie up himself from that hectoring liberty that the brave spirits of the times accustom themselves unto, would make him the ridicule of the times. He objected also, that but few of the mighty, rich, or wise, were ever of my opinion; nor any of them neither, before they were persuaded to be fools, and to be of a voluntary fondness, to venture the loss of all, for nobody knows what. He, moreover, objected the base and low estate and condition of those that were chiefly the pilgrims of the times in which they lived: also their ignorance and want of understanding in all natural science. Yea, he did hold me to it at that rate also, about a great many more things than here I relate; as, that it was a shame to sit whining and mourning under a sermon, and a shame to come sighing and groaning home: that it was a shame to ask my neighbor forgiveness for petty faults, or to make restitution where I have taken from any. He said, also, that religion made a man grow strange to the great, because of a few vices, which he called by finer names; and made him own and respect the base, because of the same religious fraternity. And is not this, said he, a shame?

Christian: And what did you say to him?

Faithful: Say! I could not tell what to say at the first. Yea, he put me so to it, that my blood came up in my face; even this Shame fetched it up, and had almost beat me quite off. But at last I began to consider, that “that which is highly esteemed among men, is had in abomination with God.” And I thought again, this Shame tells me what men are; but it tells me nothing what God or the Word of God is. And I thought, moreover, that at the day of doom, we shall not be doomed to death or life according to the hectoring spirits of the world, but according to the wisdom and law of the Highest. Therefore, thought I, what God says is best, indeed is best, though all the men in the world are against it. Seeing, then, that God prefers his religion; seeing God prefers a tender conscience; seeing they that make themselves fools for the kingdom of heaven are wisest; and that the poor man that loves Christ is richer than the greatest man in the world that hates him; Shame, depart, you are an enemy to my salvation! Shall I entertain you against my sovereign Lord? How then shall I look Him in the face at His coming? Should I now be ashamed of His ways and servants, how can I expect the blessing? But, indeed, this Shame was a bold villain; I could scarce shake him out of my company; yea, he would be haunting of me, and continually whispering me in the ear, with some one or other of the infirmities that attend religion; but at last I told him it was but in vain to attempt further in this business; for those things that he disdained, in those did I see most glory; and so at last I got past this importunate one. And when I had shaken him off, then I began to sing—

The trials that those men do meet withal,
That are obedient to the heavenly call,
Are manifold, and suited to the flesh,
And come, and come, and come again afresh;
That now, or sometime else, we by them may
Be taken, overcome, and cast away.
Oh, let the pilgrims, let the pilgrims, then
Be vigilant, and quit themselves like men.

Christian: I am glad, my brother, that you withstood this villain so bravely. For of all, as you say, I think he has the wrong name. For he is so bold as to follow us in the streets, and to attempt to put us to shame before all men, that is, to make us ashamed of that which is good. But if he was not himself audacious, he would never attempt to do as he does. But let us still resist him, for notwithstanding all his bravadoes, he promotes the fool and none else. “The wise shall inherit glory,” said Solomon, “but shame shall be the promotion of fools.”

Faithful: I think we must cry to Him for help against Shame, who would have us to be valiant for the truth upon the earth.

Christian: You say true.

Faithful and ShameAlong with Discontent, Faithful encounters one other foe in the Valley of Humiliation. He meets one whose name is Shame. Based on their conversation, Faithful’s impression is that Shame is misnamed. His name suggests one who feels a measure of guilt or inadequacy, one who is convicted of sin or embarrassed by his actions. But Shame has no shame for himself. He is intent on disgracing others, especially those who would put their hope in God.

Shame is a champion of the world and a reviler of ways of God. He values worldly vice not heavenly virtue. He mocks those who would give serious thought and attention to God’s Word.

Shame is convinced that religion is foolish and belief in God is a weakness. Religion may be fine for the poor and those who are less fortunate, but it is unbecoming to the educated and enlightened, those who should know better. It is not seemly for those who would be mighty, rich or wise in this world to so abase themselves. He scorns those who would ask forgiveness, feel conviction, make restitution, sorrow over sin, give benevolence to the poor, or label vices as sin. He thinks it a shame that people would be so taken in.

But Shame’s belief and boast should not surprise us. God’s ways are not man’s ways. Paul tells us:

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Corinthians 1:18).

The very things that Shame would denigrate, God uses to display His power. The things that Shame would despise, God uses for His own glory. God has chosen the foolish things of the world to shame the wise.

For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence (1 Corinthians 1:26-29).

What the world believes is wise “is foolishness with God” (1 Corinthians 3:19a). What the world highly esteems “is an abomination in the sight of God” (Luke 16:15).

Though Faithful is taken aback at first, he sees the emptiness of Shame’s objections. It is God and His Word that matter most, not man and his opinions. It is God who will one day judge the world. It is God who will receive all the glory. It is God who has highly exalted His Son “and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11). Christ is preeminent (Colossians 1:18). Having Christ is more valuable than having all the riches and accolades of this world. Paul goes on to say in Philippians:

But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ (Philippians 3:7-8).

Faithful is firm in his faith, but Shame is a persistent companion. Though Faithful attempts to ward him off, he keeps coming back, trying to make the world look more reasonable, trying to make religion look more futile.

Shame is a foe that we must be on guard against as well. He is one we are likely to meet on our own pilgrimage. He is the college professor who ridicules belief in God. She is the coworker who sees no need for God. He is the skeptic who has found reason to dismiss the claims of the Bible. We see Shame in the media as the Christian faith is portrayed as backward, irrational, and discriminatory. We hear his voice getting louder in our culture as Christianity is seen more and more to be out of step with shifting social standards.
We must meet Shame with courage and steadfastness. Like Paul, we must “not be ashamed of the gospel of Christ, for it is the power of God to salvation” (Romans 1:16). Jesus said:

For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels (Mark 8:38).

We must take God at His Word, count all things loss, and pray for divine help to stand firm in our faith.

Christian commends Faithful for bravely resisting Shame. And he reminds Faithful of the proverb:

The wise shall inherit glory,
But shame shall be the legacy of fools.
(Proverbs 3:35)

By scorning the gospel, the only way of salvation and life, Shame lost an inheritance of glory. His foolish choice will surely in the end lead him to shame.

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 ©2015 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

A Crescendo of Praise

Crescendo Wave

The LORD reigns, let the earth rejoice;
let the many coastlands be glad!
(Psalm 97:1)

True worship is centered on God. We see this in Psalm 97 from the very first verse. We are to be glad and rejoice. Our God reigns! Our Lord is Sovereign over all. This knowledge should season every thought and flavor every prayer!

Notice that Psalm 97 begins with praise. The psalmist lifts his voice with confidence and joy starting with the very first verse. Not all the psalms begin this way. Many open with cries of distress or sorrow. The psalmist is afflicted, persecuted, facing suffering or weighed down by trials. In these circumstances, as the psalmist pours out his heart before God, you will find petitions, prayers and laments. But as you read the psalms, you will also discover that the focus doesn’t remain on the problems and difficulties and trials. Over and over throughout the psalms, the concern of the psalmist turns from his petitions and laments to God’s glory and praise.

Look, for example at Psalm 13. David begins the psalm in desperation:

How long, O LORD? Will you forget me forever?
How long will you hide your face from me?
How long must I take counsel in my soul
and have sorrow in my heart all the day?
How long shall my enemy be exalted over me?
Consider and answer me, O LORD my God;
light up my eyes, lest I sleep the sleep of death,
lest my enemy say, “I have prevailed over him,”
lest my foes rejoice because I am shaken.
(Psalms 13:1-4)

But then David turns his thoughts to God’s love and there is a noticeable shift:

But I have trusted in your steadfast love;
my heart shall rejoice in your salvation.
I will sing to the LORD,
because he has dealt bountifully with me.
(Psalms 13:5-6)

Do you see the change in David’s focus as the psalm begins compared to how the psalm ends? As he meditates and remembers the God to whom he is praying, his heart is turned from sorrow to praise!

In fact, if you read through the entire book of Psalms, you will see a noticeable shift in its content. Early in the Psalter you find many petitions and laments, but as you grow closer to the end of the book, the petitions and laments grow fewer and fewer until from Psalm 145 to the end there is pure praise. The Psalms culminate in a crescendo of praise that builds to the last verse (Psalm 150:6) and resounds in the final command: “let everything that has breath praise the Lord!”

The Book of Psalms begins with a blessing. Psalm 1 tells us that we are blessed when we turn away from sin and evil, and we delight in the Law of God and meditate upon His Word day and night. Those who know God—know His name, His character, His promises, His salvation—those who delight in Him will be:

… like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
(Psalms 1:3)

The remainder of the Book of Psalms is a glorious testimony that this promise is true. In every distress and storm where the psalmist feared that he would wither or fall, when the psalmist looked to God and trusted in God and clung to God’s revelation of His character and promises and will, when he was confident that God would accomplish His purposes, then his focus turned from petition and lament to praise and rejoicing.

This is why Psalms is called in Hebrew a Book of Praises (Sepher Tehillium).

This has great implications for our worship today. If our desire is to have worship that honors God and enriches, encourages, and nourishes our souls, our greatest need to stop focusing on ourselves and remember God.

Think of this when we gather together for worship on the Lord’s Day. Think of this when we come together for prayer on Wednesday nights. As you voice your concerns and share your heart, honestly confess your difficulties and struggles, tell God your sorrows and troubles, but don’t stay there! Look to God! Our God reigns! Let your words dwell upon Him!

[This excerpt is from a sermon on Psalm 97 entitled “The God We Worship.” You can read the full sermon text here.]

More Sermons and Articles

Sea of Galilee

Now May the God of Peace

“Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23, ESV).

A Prayer of sanctification that God would deepen our repentance and strengthen our faith in the daily battle against remaining sin.

Lord, I desire Your will
My heart yearns to obey
Though daily I am faced with sin
Enticing me away

So, help me rise each day
Battle and war with sin
Until I see You face to face
And final vict’ry win

Lord, You have so designed
Sin to remain in me
That as I struggle, watch and pray
I learn humility

So, help me to obey
Holiness to pursue
Deepen repentance when I fail
Strengthen my faith in You

I rest within the hope
Your Spirit dwells in me
Completing that which was begun
So holy I may be

Now may the God of Peace
Sanctify me wholly
And keep me blameless ’til the day
Christ comes in victory

Words ©1992, 2015 Kenneth A Puls

Read more about how this hymn came to be written and download free sheet music (PDF), including chord charts for acoustic guitar, an arrangement of the tune for Classical Guitar, and an arrangement of the tune for Instrumental Ensemble.

—Ken Puls

Run in with Discontent

Christian: But pray tell me, did you meet nobody in the Valley of Humility?

Faithful: Yes, I met with one Discontent, who would willingly have persuaded me to go back again with him; his reason was, for that the valley was altogether without honor. He told me, moreover, that there to go was the way to disobey all my friends, as Pride, Arrogancy, Self-Conceit, Worldly-Glory, with others, who he knew, as he said, would be very much offended, if I made such a fool of myself as to wade through this valley.

Christian: Well, and how did you answer him?

Faithful: I told him, that although all these that he named might claim kindred of me, and that rightly, for indeed they were my relations according to the flesh; yet since I became a pilgrim, they have disowned me, as I also have rejected them; and therefore they were to me now no more than if they had never been of my lineage.

I told him, moreover, that as to this valley, he had quite misrepresented the thing; for before honor is humility, and a haughty spirit before a fall. Therefore, said I, I had rather go through this valley to the honor that was so accounted by the wisest, than choose that which he esteemed most worthy our affections.

Faithful now begins to describe his experience in the Valley of Humiliation. This valley is where Christian fought and defeated Apollyon. Faithful, however, meets another foe. He encounters Discontent, who tries to persuade him to go back and not attempt to cross the valley.

The purpose of the Valley of Humiliation is to help us see the depth of our sin against God and the greatness of our need for salvation. God brings us to the valley for our good, to prune away our pride, to humble us and to increase our love for Christ. Both Christian and Faithful had to confront their pride in this valley. We saw earlier in the allegory that Christian was prone to think too highly of himself. He was pleased with his progress and desirous of reward and recognition. He let slip from his mind the reality that his progress thus far was by God’s grace alone. And so when he went down into the Valley of Humiliation, his pride gave him the “slips.”

DiscontentFaithful, however was not as far along as he had hoped. He had been slowed and wearied by his struggles on Hill Difficulty. Now he was even more resolved to move ahead. He did not even stop at Palace Beautiful for the benefit of his own soul and others. Instead of seeking refreshment and assistance, he pressed on to gain more ground. Now as he descends into the valley, he is tempted to be dissatisfied with his progress. And so he is joined by an unwelcome companion, “one Discontent.”

Discontent tries to convince Faithful that the way of humility will be ruinous to his reputation. He will be scorned and ridiculed by the world. Discontent would have him give up and go back rather than appear weak and admit his need for grace and help. But Faithful, because of his recent trials, knew afresh of the mercies of God. When he was fallen on the Hill, he was raised up in the strength of the Lord. He now has his eyes on glory and has an answer to fend off discontentment.

Faithful tells Discontent that at one time he was indeed friends with Pride, Arrogancy, Self-Conceit and Worldly-Glory. These friends represent the world’s way of finding contentment and satisfaction. The world measures contentment by what we think of ourselves and by what others think of us. It finds humility to be demeaning and foolish. In the world’s eyes we can only be satisfied when we look good to ourselves and to others, not when we admit ourselves to be needy or down trodden.

When Faithful followed Christ, his former friends disowned him, and he rejected them. Faithful chose to be like Christ who “made Himself of no reputation” and took “the form of a bondservant.” Jesus came “in the likeness of men” and “humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:7–8). Faithful chose to believe God’s Word rather than the advice of his friends. He quotes from Proverbs where God warns against pride and commends humility.

Pride goes before destruction,
And a haughty spirit before a fall.
(Proverbs 16:18)

Before destruction the heart of a man is haughty,
And before honor is humility.
(Proverbs 18:12)

A man’s pride will bring him low,
But the humble in spirit will retain honor.
(Proverbs 29:23)

God will bring down the proud, but will save the humble.

For You will save the humble people,
But will bring down haughty looks.
(Psalm 18:27)

God will destroy the slanderer, but His eye is on the faithful.

Whoever secretly slanders his neighbor,
Him I will destroy;
The one who has a haughty look and a proud heart,
Him I will not endure.
My eyes shall be on the faithful of the land,
That they may dwell with me;
He who walks in a perfect way,
He shall serve me.
(Psalm 101:5–6)

Discontent can be a pesky companion. We invite his company when we are tempted to find our joy and satisfaction in something or someone other than Christ. Discontent seeks out those who reject Christ and those who try to find fulfillment in the things of this world. But he also finds those who attempt to follow Christ with wrong expectations and misplaced desires.

If you come to Christ with the expectation that being a Christian will solve all the problems in your marriage, or make you successful in your job, or give you prosperity and privilege in this life, then you can expect to have Discontent as your frequent companion. Why? Because Christ never promises that your marriage will be free from troubles, or that you will be rewarded in your business, or that you will achieve affluence and ease in this world. In fact, following Christ often brings more suffering and trials in this life. God uses our troubles and difficulties to sanctify us and draw us closer to Him. We need the strength and mercies of God every day and every moment, but we are prone to forget and trust too much in ourselves. Our trials and troubles humble us and graciously remind us of our need for a Savior. They prevent us from making the terrible mistake of believing we can make it through this life on our own.

Paul understood that true contentment is not found in our expectations being met or circumstances going our way; it is only found in Christ. The way to shake off Discontent is to anchor our satisfaction in Him alone. Paul learned to be content regardless of his condition or circumstances. He tells the church in Philippi:

But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me (Philippians 4:10–13).

People, possessions, plans and pursuits will all disappoint us in the end. Only Christ truly satisfies. Paul testified:

But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ (Philippians 3:7–8).

If we have Christ, we have all we need. Our song will be:

Hallelujah! All I have is Christ
Hallelujah, Jesus is my life!
(from “All I Have Is Christ” by Jordan Kauflin)

If we understand that having Christ is more valuable than anything this life can offer, and that an eternity with Him makes it worth enduring all the pain and suffering and hardship this life can set in our way, then we will find true contentment. We will know as Paul did how to be abased and how to abound. This life is only a vapor; eternity is forever. Faithful understood that he was on a pilgrimage to the Celestial City. The only smile and favor he desired was that of his Lord.

I cannot be poor if I am in Christ
In Him I am full and abound
Though everything else should all pass away
I’m rich if in Him I am found

It is enough that I am in Christ
Enough that His mercy I see
It is enough that I taste of His grace
Enough that His love has found me

Pursue not this world, its wisdom and ways
Contentment eludes those who try
For all in this world is fading away
And soon will all wither and die

It is enough that I am in Christ
Enough that His mercy I see
It is enough that I taste of His grace
Enough that His love has found me
(from “It Is Enough” by Ken Puls)

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 ©2015 Ken Puls
Unless otherwise indicated, all Scripture quotations are from the New King James Version (NKJV) ©1982 by Thomas Nelson, Inc.

What to Say in the Last Lines of a Worship Song

The Last Measure

What’s the best way to end a worship song? What should we say or sing in those last lines? We know endings are important. That final statement that punctuates our prayer or praise in singing should be thoughtful and purposeful. So what is the expected end—joy, glory, heaven, hope?

And what about sad and solemn songs? How should they end? As Christians we can certainly sing in a minor key. We live in a fallen word. Our songs not only express the joy and delight of knowing Christ, they also sound the more somber tones of sin and suffering. We sing in minor, but we don’t like to end in minor. We like our songs to end on high notes with positive lyrics and major chords. You can even find in music history a technique used by songwriters to strengthen the harmonic resolution of the final chord and create a happier ending. The Picardy Third is the use or substitution of a major chord, especially at the end of a piece of music, where a minor chord would be expected.

On the one hand it make sense to end with the brighter sounds of major. As followers of Christ, we see past the crumbling and broken promises of this fallen world to the sure and certain promises of God in His Word. We look beyond the strife and struggles of this life and rest in the joy and hope of knowing Christ. We have been rescued from sin and despair. Because we have a Savior we are bound for glory and destined for praise.

Many of the psalms highlight this upward trajectory. They orient us to look away from our own distress and sorrows and up to the glory and joys of belonging to God. Though they begin with pleading and lamentation, they end with hope and praise. For example, David opens Psalm 16 with a prayer: “Preserve me, O God, for in you I take refuge.” But he ends rejoicing in verse 11: “You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.” The book of Psalms as a whole crescendos and culminates in praise. We reach the pinnacle with the command in the final verse of the Psalms:

Let everything that has breath praise the Lord!
Praise the Lord!
(Psalm 150:6)

Yet not all of the psalms follow this anticipated climb. Some make unpredicted turns and go down unforeseen paths. When you survey the 150 psalms, though blessing and praise predominate, you find a variety of endings:

  • 43 psalms end with praise and thanksgiving to God
  • 31 psalms end with God’s blessings for His people (salvation, peace, unity, goodness, mercy, joy…)
  • 11 psalms end by telling or declaring who God is
  • 9 psalms end with an exhortation (be strong, wait for the Lord, hope in the Lord) or a commitment (to seek the good of God’s people)
  • 24 psalms end with prayer or pleading (for justice, deliverance, salvation, strength, peace, blessing…)
  • 12 psalms end with words of warning about judgment on the wicked
  • 9 psalms end by contrasting judgment on the wicked with blessings for the righteous
  • 7 psalms end with triumph over evil and enemies
  • 4 psalms end with lament or complaint

Songwriters can learn much from a study of the psalms. The psalms are Scripture’s songbook for worship. They instruct us how to pray and praise God through music. They teach us how to craft and use lyrics in creative and intentional ways to communicate truth.

Sometimes the psalmist may take a surprising turn in order to make a profound point. A good example of this is Psalm 12. David begins with a prayer: “Save, O LORD, for the godly one is gone; for the faithful have vanished from among the children of man” (Psalms 12:1). He cries out in the midst of crisis for the Lord to save. In verse 5 the Lord answers saying, “I will now arise” and “I will place him in the safety for which he longs.” In verses 6–7 we see that place of safety:

The words of the LORD are pure words,
like silver refined in a furnace on the ground,
purified seven times.
You, O LORD, will keep them;
You will guard us from this generation forever.
(Psalm 12:6–7)

The place of safety is the Word of God. David can rest in knowing that all God has promised is certain and true. Though the day seems dark, God will fulfill His Word.

The psalm then ends in 12:8 with a final verse. So how would you expect this psalm to end? What would you sing in those last lines? You might choose words that exhort God’s people to believe and trust in God’s Word. Or perhaps you would conclude with praise and thanksgiving to God for His Word or for salvation. These types of endings are certainly found in the psalms. But David does something different, something not expected. He ends the psalm with sober, even distressing words:

On every side the wicked prowl,
as vileness is exalted among the children of men.
(Psalm 12:8)

C. H. Spurgeon refers to this verse as a “return to the fount of bitterness, which first made the Psalmist run to the wells of salvation.” The ending is unexpected, but David crafts his words intentionally to underscore an important truth. The overwhelming circumstances that grieved him at the beginning of the psalm have not changed. The trouble still exists. But what has changed is David’s outlook. He has been brought back to the Word of God. God does not always deliver us from our suffering. Our circumstances may not change. Troubles may still arise and threaten us. Yet God Word always remains true. It is our place of safety.

Read a full exposition here of Psalm 12: A Place of Safety

So what is the best way for a worship song to end? The psalms demonstrate that we need not always end with upbeat praise and soaring sounds. There are many possibilities and there are times when the unexpected ending may be the better choice. So learn from the psalms. Aim for praise; it is after all the ultimate finale of our songs and our lives. But give thought to your options. Don’t forget final words of pleading, warning and rebuke. Don’t neglect last lines that express godly fear, repentance and awe. And don’t avoid the inevitable cadences of lament and grief. For our music to ring true to God’s Word and to our experience as we walk in the light of His Word, we need the joys and the sorrows. We are pressing on to glory and praise, but there are most certainly times along the way when it is fitting to sing and even end with somber tones and sober thoughts.