Faithful’s Defense

When this Pickthank had told his tale, the Judge directed his speech to the prisoner at the bar, saying, You runagate, heretic, and traitor, have you heard what these honest gentlemen have witnessed against you?

Faithful: May I speak a few words in my own defense?

Judge: Sirrah! sirrah! You deserve to live no longer, but to be slain immediately upon the place; yet, that all men may see our gentleness towards you, let us hear what you, vile runagate, have to say.

Faithful: 1. I say, then, in answer to what Mr. Envy hath spoken, I never said aught but this, That what rule, or laws, or customs, or people, were flat against the Word of God, are diametrically opposite to Christianity. If I have said amiss in this, convince me of my error, and I am ready here before you to make my recantation.

2. As to the second, to wit, Mr. Superstition, and his charge against me, I said only this, That in the worship of God there is required a Divine faith; but there can be no Divine faith without a Divine revelation of the will of God. Therefore, whatever is thrust into the worship of God that is not agreeable to Divine revelation, cannot be done but by a human faith, which faith will not be profitable to eternal life.

3. As to what Mr. Pickthank hath said, I say (avoiding terms, as that I am said to rail, and the like) that the prince of this town, with all the rabblement, his attendants, by this gentleman named, are more fit for a being in hell, than in this town and country: and so, the Lord have mercy upon me!

Faithful's DefenseAs soon as Envy, Superstition and Pickthank finish bringing their accusations against Faithful, the judge is ready to pronounce his sentence. Faithful’s guilt is assumed. Lord Hate-good speaks of the witnesses as “honest gentlemen” while derisively addressing Faithful as a “runagate, heretic, and traitor.” Yet Faithful makes a plea to speak in his own defense.

Faithful’s reply to his accusers points us to a core theme of The Pilgrim’s Progress: the centrality of God’s Word. Again and again throughout the allegory Bunyan takes us to the Bible. It is the book that Christian is reading at the beginning of the story that warns him of the coming judgment. Its promises are the “good and substantial steps” through the Slough of Despond. It is the Shining Light that shows the way to the Gate. It is the House of the Interpreter where Christian is shown “excellent things.” It is the “records of greatest antiquity” brought out for instruction at Palace Beautiful. And it is the Light of Day that helps Christian make his way to the end of the valley.

Now in Vanity Fair, the Word of God is Faithful’s strong defense. His three answers highlight the primacy of Scripture in life, worship and conscience:

I. We must judge our lives on the basis of God’s Word.

Envy is offended because the teachings of Faithful (and Christianity) are opposed to many of the customs and practices of the town. Faithful affirms that any “rule or laws or customs or people” that are contrary to God’s Word are in opposition to the Christian faith.

If we are to live and walk in ways that are pleasing to God, we can’t invent our own standards; we must look to His Word. It is the Bible that instructs us in righteousness:

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16–17).

Peter exhorts us to “heed” the Scriptures “as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19).

Your word is a lamp to my feet
And a light to my path.
(Psalm 119:105)

The entrance of Your words gives light;
It gives understanding to the simple.
(Psalm 119:130)

The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple;
The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes;
The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true and righteous altogether.
More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
Moreover by them Your servant is warned,
And in keeping them there is great reward.
(Psalm 19:7–11)

God’s Word is most valuable and most profitable to us as we journey through this life. When the world entices us to believe or do something contrary to Scripture, we must listen to God (Acts 4:19). We must continue to speak the Word “with all boldness” (Acts 4:29).

II. We must judge our worship of God on the basis of His Word.

Superstition is offended because the teachings of Faithful (and Christianity) degrade his own religious practices and ideas of how God should be worshipped. Faithful affirms that our worship must come from divine faith that grows in the light of divine revelation. We come to God by grace through faith, which is a gift of God (Ephesians 2:8). His Spirit enlivens and empowers us. And we come in accordance with God’s truth revealed to us in His Word. His Spirit illumines and teaches us.

If we are to worship God in Spirit and in Truth, we need the work of His Spirit and we must look to His Word for guidance and direction. We can’t invent our own ways and methods of approaching God. We must know the Scriptures and submit to the Scriptures as the Spirit brings understanding.

The London Baptist Confession of Faith of 1689 provides a good explanation of this. This confession was written by Particular Baptists in England in 1677, a year before Bunyan first published The Pilgrim’s Progress. It was officially adopted in 1689. The first chapter of the confession is about the Scriptures. It begins by saying that we must look to God’s Word to know how to be saved from sin and walk in a way pleasing to God. The opening sentence reads: “The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience.”

Chapter 22 speaks specifically on worship:

“The light of nature shows that there is a God, who hath lordship and sovereignty over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, nor the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scriptures” (1689 London Baptist Confession, 22:1).

This is what has been called the Regulative Principle of worship. It simply means that our worship is to be regulated by the Word of God. The Bible must set the boundaries and define the way in which we are to seek God in worship.

III. We must submit our conscience to the Word of God.

Pickthank is offended because the teachings of Faithful (and Christianity) are an affront to fallen human nature. Faithful affirms that in our fallen nature we are at enmity against God.

Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God (Romans 8:7–8).

By insisting on the authority of God’s Word, Faithful has exposed the terrible truth that the town of Vanity will not bear to hear. Outside of Christ we stand condemned before God, deserving of wrath and hell.

Though Faithful knows that the witnesses, the judge and the town itself all stand against him, he is firm in his conviction to stand on the Word of God. He won’t violate his conscience by disowning or disavowing the truth. He concludes with the prayer “the Lord have mercy upon me!” Faithful’s prayer is echoed in church history when Martin Luther, defending his own convictions on April 18, 1521 at the Diet of Worms, declared:

“Unless I am convinced by testimonies of the Scriptures or by clear arguments that I am in error—for popes and councils have often erred and contradicted themselves—I cannot withdraw, for I am subject to the Scriptures I have quoted; my conscience is captive to the Word of God. It is unsafe and dangerous to do anything against one’s conscience. Here I stand; I cannot do otherwise. So help me God.”

May God grant us the boldness and steadfastness of Faithful to hold true to His Word.

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.

What Can Be Gained by All Our Toil?

All Is Vanity

Vanity of vanities, says the Preacher,
Vanity of vanities! All is vanity.
What does man gain by all the toil at which he toils under the sun? (Ecclesiastes 1:2–3)

The book of Ecclesiastes offers a simple answer. Apart from God, this wearisome and unpredictable world in which we live will never make sense. If we are to find meaning, purpose and hope in this life, we must acknowledge God and submit humbly to His Word.

What Can Be Gained by All Our Toil?
A Meditation on the book of Ecclesiastes

Let us hear the conclusion of the whole matter:
Fear God and keep His commandments,
For this is man’s all.
For God will bring every work into judgment,
Including every secret thing,
Whether good or evil.
(Ecclesiastes 12:13–14)

1. What can be gained by all our toil,
Where’s hope amidst such pain?
The sin that fills our fallen world
Makes all our efforts vain.

2. Apart from God there is no hope,
No purpose for this life.
The fruit of all our plans and ploys
Yields not but endless strife.

3. Without God’s grace our thoughts and toils
Are grasping for the wind.
We need the wisdom of God’s Word
That we might know our end.

4. What must we then conclude and know
When wisdom has been heard?
That God has spoken and will judge:
Fear Him and keep His Word!

5. The fear of God will make us wise,
His Word shows us the way.
It beckons us to come to Christ,
Its call we must obey.

6. For on that day when God will judge,
All secret things made known.
The only refuge from God’s wrath
Will be in Christ alone.

Words ©2016 Ken Puls

This hymn is my reflection on the book of Ecclesiastes, especially the conclusion of the book in chapter twelve. It was written during a sermon series on Ecclesiastes entitled “Real Life in a Fallen World” preached by Dr. Tom Ascol at Grace Baptist Church, Cape Coral, Florida.

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

More Hymns and Songs

The Pilgrim’s Progress in CGI Animation

The Pilgrim's Progress

My favorite book apart from the Bible is The Pilgrim’s Progress by John Bunyan. Often on this blog I post excerpts from Bunyan’s book along with my commentary A Guide to John Bunyan’s The Pilgrim’s Progress. The book is a beloved allegory about coming to faith in Jesus and living the Christian life. It traces the journey of Christian as he flees from the City of Destruction and follows the way to the Celestial City. It is a book I would highly recommend to young and old alike.

I’m delighted to see that an effort is underway to create a feature length CGI animated film of The Pilgrim’s Progress. The animation is very well done and production is underway. You can learn more about the project on Kickstarter. I encourage you to support the film. Not only will your participation help introduce many to a wonderful story rich with biblical insights, it will also provide you a behind-the-scenes look at how such a film is made.

 

Envy Superstition and Pickthank

Then proclamation was made, that they that had aught to say for their lord the king against the prisoner at the bar, should forthwith appear and give in their evidence. So there came in three witnesses, to wit, Envy, Superstition, and Pickthank. They were then asked if they knew the prisoner at the bar; and what they had to say for their lord the king against him.

Then stood forth Envy, and said to this effect: My Lord, I have known this man a long time, and will attest upon my oath before this honorable bench, that he is—

Hold! Give him his oath. (So they sware him.) Then he said—

Envy: My Lord, this man, notwithstanding his plausible name, is one of the vilest men in our country. He neither regards prince nor people, law nor custom; but does all that he can to possess all men with certain of his disloyal notions, which he in the general calls principles of faith and holiness. And, in particular, I heard him once myself affirm that Christianity and the customs of our town of Vanity were diametrically opposite, and could not be reconciled. By which saying, my Lord, he does at once not only condemn all our laudable doings, but us in the doing of them.

Judge: Then did the Judge say to him, Do you have any more to say?

Envy: My Lord, I could say much more, only I would not be tedious to the court. Yet, if need be, when the other gentlemen have given in their evidence, rather than anything shall be wanting that will dispatch him, I will enlarge my testimony against him. So he was bid to stand by.

Then they called Superstition, and bid him look upon the prisoner. They also asked, what he could say for their lord the king against him. Then they sware him; so he began.

Superstition: My Lord, I have no great acquaintance with this man, nor do I desire to have further knowledge of him; however, this I know, that he is a very pestilent fellow, from some discourse that, the other day, I had with him in this town; for then, talking with him, I heard him say, that our religion was naught, and such by which a man could by no means please God. Which sayings of his, my Lord, your Lordship very well knows, what necessarily thence will follow, to wit, that we do still worship in vain, are yet in our sins, and finally shall be damned; and this is that which I have to say.

Then was Pickthank sworn, and bid say what he knew, in behalf of their lord the king, against the prisoner at the bar.

Pickthank: My Lord, and you gentlemen all, This fellow I have known of a long time, and have heard him speak things that ought not to be spoke; for he has railed on our noble prince Beelzebub, and has spoken contemptibly of his honorable friends, whose names are the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious, the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility; and he has said, moreover, That if all men were of his mind, if possible, there is not one of these noblemen should have any longer a being in this town. Besides, he has not been afraid to rail on you, my Lord, who are now appointed to be his judge, calling you an ungodly villain, with many other such like vilifying terms, with which he has bespattered most of the gentry of our town.

Envy Superstition Pickthank

As the trial in Vanity Fair continues, the court sends out a summons for witnesses. The people of the town are encouraged to come and testify against the two pilgrims. Three witnesses answer the call. These witnesses represent three distinct motives behind the persecution of the church. Why does persecution and oppression arise? Bunyan identifies three causes: Envy, Superstition and Pickthank.

The first motive is Envy. The pilgrims were gaining a hearing in the town. Though few were convinced by their message, a growing number were curious. Those who hold influence in the town were alarmed by the attention and sympathy given to the pilgrims. They wanted Christian and Faithful silenced. Their envy gave rise to persecution.

Envy springs from covetousness in the heart. It is a discontent at seeing the success or prosperity of another. It is a longing to attain the rewards or status of another. It was envy that played a role in Jesus’ suffering:

Therefore, when they had gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” For he knew that they had handed Him over because of envy (Matthew 27:17–18).

It was envy that stirred the Jews to persecute Paul and Barnabas at Antioch in Pisidia.

On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul (Acts 13:44–45).

Paul told the church at Philippi that envy was even a motive for some who were preaching Christ, thinking that by doing so they would cause trouble for Paul and thwart his efforts to spread the gospel.

Some indeed preach Christ even from envy and strife, and some also from goodwill: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice (Philippians 1:15–18).

The second motive is Superstition. This is not “superstition” in the sense that we often define it: an unfounded belief in or fear of the supernatural. Rather, it is the older definition that Bunyan has in mind: “excessive exactness or rigor in religious opinion or practice” rooted in “false religion; false worship” (Noah Webster, American Dictionary of the English Language, 1828).

When Christian and Faithful came to Vanity Fair preaching the true gospel of grace, they exposed the false religions embraced by the town. True salvation is by grace alone, through faith alone, in Christ alone. All religions are false that attempt to substitute something or someone for Christ or insist that something more must be added to Christ. Superstition felt threatened when he heard the clear message of the pilgrims that by his own efforts, works and ingenuity he could “by no means please God.” He was offended that Christian and Faithful would think his “religion was naught.” And so he added his voice condemning them.

The final motive that underlies the persecution of the church is Pickthank. Pickthank is an archaic term that denotes “a whispering parasite” or “an officious fellow who does what he is not desired to do, for the sake of gaining favor” (Noah Webster, American Dictionary of the English Language, 1828). A pickthank is one who bows to social pressure to be in with the crowd. He is the protestor who doesn’t really know what he is protesting. He is the angry voice in the mob who is only upset because everyone else is. He is not driven by personal offense or conviction to join others in their abusive behavior; he may even inwardly recoil at it. But he joins in anyway so not to be left out or singled out himself. The town had turned against the two pilgrims and had brought them to stand trial. Consequently, Pickthank is now willing to “pick” on Christian and Faithful in order to gain the “thanks” (acceptance and approval) of his fellow townspeople.

In his testimony Pickthank speaks of the friends of the prince who are the nobility of the town of Vanity. These noblemen represent our fallen human nature:

Lord Old Man

… put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts (Ephesians 4:22).

Lord Carnal Delight

… the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God (Romans 8:7–8).

For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Corinthians 3:3)

Lord Luxurious (excessive indulgence)

For all the nations have drunk of the wine of the wrath of her fornication, the kings of the earth have committed fornication with her, and the merchants of the earth have become rich through the abundance of her luxury (Revelation 18:3).

Lord Desire of Vain Glory

Let us not be desirous of vain glory, provoking one another, envying one another (Galatians 5:26, KJV).

Lord Lechery (lewdness / lust)

Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy (Romans 13:13).

Sir Having Greedy (covetousness)

For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God (Ephesians 5:5).

These noblemen have corrupted the town and its fair. Apart from God all is Vanity. The town in its sinfulness has turned against the true King and against Christian and Faithful. In the next post we will hear Faithful’s reply to the charges brought by Envy, Superstition and Pickthank.

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.

Theater for God’s Glory

Theater of God's Glory

Calvin rightly called the world a “theater for the glory of God” [Institutes 1.5.8 and 1.14.20]. We are a part of this display. Our lives are to be a display and an offering for His glory. In all things we live to His praise. And that includes all things—what we do, what we say, and what we think. David prayed in Psalm 19:12-14 that he would be kept from sinning. He prayed that the words he spoke would be honoring to God. He prayed that the thoughts resounding in his heart would be pleasing to God. And not just his thoughts when he was in gathered worship with the people of God, or his words when he was singing praise, or his steps when he felt near to God, but all his thoughts and words and steps through life as he walked in the world.

We must learn to see the world this way, and live in the world this way. Our world is fallen and broken.

for all have sinned and fall short of the glory of God (Romans 3:23).

Our world is at enmity against God. But God does not intend that we hide away or abandon the world. He intends for us to be salt and light. He intends for us to live as Christians—a humble and grateful people who have been rescued from sin and death. And He intends for us to live out in the world as trophies of His grace for His glory.

Sometimes we can get messed up in our thinking—if we start thinking of church as where we meet with God and serve God, and the rest of life as out in world—our jobs, our recreation, our families. We can mistakenly assume that God is only glorified when we do sacred things—things like coming to church, praying, reading our Bible, or witnessing. And God is pushed aside or drowned out when we do secular things—things like our jobs, chores around the house, school, and sports. He is pleased and draws close when we are endeavoring to do sacred things, but less pleased and distant when we turn to what is secular.

The word “secular” comes from a Latin word meaning “world.” It refers to the here and now in which we live—our immediate concerns as we live day to day.

But we must not separate the here and now from God. All of life is sacred. It all belongs to God. We cannot take a breath unless God gives it to us. He is there, with us in every situation, in every activity, in every circumstance. By His design “all things work together for good, for those who are called according to his purpose” (Romans 8:28).

There is no separate place for God and another for the world. It’s all His—the world is His and we are His. He is at work—in every trial, in every triumph—in every joy, in every sorrow—shaping us and fashioning us for His glory. Our lives are on display. He has made the world for Himself. And He has placed us on the stage of the world to be a vessel of His grace and mercy, to be a testimony to His presence and power.

We need to see our world this way—in the spheres in which God has placed us—in our vocations, responsibilities and roles. These are but platforms on which to magnify Him—arenas in which we are called to display His glory and make Him known.

[This excerpt is from a Bible Study of Psalm 19 entitled “Theater for God’s Glory.” You can read the full Bible Study here.]

See more Sermons and Articles by Ken Puls

Trial in Vanity Fair

Then a convenient time being appointed, they brought them forth to their trial, in order to their condemnation. When the time was come, they were brought before their enemies and arraigned. The judge’s name was Lord Hate-good. Their indictment was one and the same in substance, though somewhat varying in form, the contents whereof were this:

“That they were enemies to and disturbers of their trade; that they had made commotions and divisions in the town, and had won a party to their own most dangerous opinions, in contempt of the law of their prince.”

Then Faithful began to answer, that he had only set himself against that which hath set itself against Him that is higher than the highest. And, said he, as for disturbance, I make none, being myself a man of peace; the parties that were won to us, were won by beholding our truth and innocence, and they are only turned from the worse to the better. And as to the king you talk of, since he is Beelzebub, the enemy of our Lord, I defy him and all his angels.

Now, FAITHFUL, play the man, speak for thy God:
Fear not the wicked’s malice; nor their rod:
Speak boldly, man, the truth is on thy side:
Die for it, and to life in triumph ride.

Lord Hate-GoodIn many ways The Pilgrim’s Progress is a retelling of John Bunyan’s own pilgrimage as he escaped destruction to find eternal life. His journey was not easy. Throughout his ministry he faced many hardships for the sake of the gospel, including persecution and imprisonment. Now in Vanity Fair we read of Christian and Faithful enduring persecution and imprisonment. They are brought before the judge, Lord Hate-good, to face the indictment against them. As Faithful begins his defense, Bunyan’s own resolve to stand up for truth before his accusers can be heard. Cheever notes:

Now came on the trial. And here again, as in every part of the allegory, Bunyan’s own experience served him in good stead; here again he draws his picture from real life, from his own life. Little could he have thought, when a few years ago, amidst the taunts of his enemies, he himself stood at the bar to be examined for the crime of preaching the gospel, that the providence of God was then laying up in store materials of human life and character to be used with such powerful effect in his then unconceived imagined allegory. These phases of a world at enmity against God were indelibly impressed on Bunyan’s mind; and now, in all the freshness of their coloring, he transferred them to the tablets of the Pilgrim’s Progress. (from Lectures on The Pilgrim’s Progress by G.B. Cheever)

Christian and Faithful are described in the indictment as enemies, disturbers of the peace and law-breakers. They are accused of dividing the town, swaying some to accept their views, and speaking against the established traditions and laws of the fair. As Faithful answers the charges in the indictment, he tries to make clear that he only desires what is right for the glory of God and for the good of the town:

  • He is not set against the town or its people—their souls are of value
  • He is only set against that which is opposed to “Him that is higher than the highest” — it is better “to obey God rather than men” (Acts 5:29)
  • He did not come to bring trouble or disturbance to the town—He is a man of peace (2 Timothy 2:2)
  • He did come speaking truth—He spoke God’s Word

Those in the town who aligned themselves with Christian and Faithful did so because they saw the truth and believed the pilgrims to be innocent. Faithful notes that “they are only turned from the worse to the better.” It is always right and good to be on the side of truth.

Faithful is willing to stand for the truth, though it may cost him his life. He recognizes that the town is under seize in a spiritual battle. He defies principalities and powers that would keep the town in darkness and bondage. Though scorned and beaten down by oppressors, he is not discouraged, but emboldened. Though cursed by the world, he is blessed by his Lord. Jesus taught those who are scorned and reviled for His sake to respond with joy, “for theirs is the kingdom of heaven.”

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5:10–12).

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 Hymn for the New Year

Eternal God Exalted

God is always faithful and He is always with us. He is ever with us, not just in space: wherever we may go. He is with us in all of time: our past, our present, our future—with us every moment! We can rest in Him and trust Him as He works out His good purposes.

The heart of man plans his way,
But the Lord establishes his steps.
(Proverbs 16:9)

Eternal God Exalted

1. Eternal God exalted
Above both time and space;
You hold my life completely,
A trophy of Your grace.
Both time and space a canvas,
You craft all history
To show Your grace and power
Through eternity.

2. You planned before creation
My birth and life and death;
In mercy and in kindness
You give me every breath.
You’re everywhere in fullness,
Wherever I may go;
And all my days and moments
All at once You know.

3. Each day Your Word sustains me,
Your Spirit guides and leads;
You never will forsake me,
Your grace is all I need.
For time is but a teacher,
A patient means of grace
That I might learn to trust You,
Ever seek Your face.

4. I need not fear the future
For You’re already there;
And in the past You’ve brought me
Through every trial and care.
In every present moment
You faithfully are near;
So help me now to trust You,
Cast away all fear.

Words ©2016 Ken Puls
Download a lyric sheet and free sheet music for this hymn, including an arrangement of the tune RUTHERFORD for classical guitar.

Such Love That Brought the Savior Down

Winter Sky

1. Such love that brought the Savior down
That He would come and dwell
With sinners whom He came to save
From certain death and hell,
From certain death and hell.
Our need was great, our sin had caused
A deep and deadly rift,
Which only God could reconcile
With His most precious gift,
With His most precious gift.

2. It was God’s plan to send His Son,
A gift of love and grace,
To save a people for Himself
Out from our dying race,
Out from our dying race.
And thus to die Himself, He came
To suffer in our stead,
And e’en before He bore the cross
A manger was His bed,
A manger was His bed.

3. Let us rejoice this Christmas Day
And share our gifts and love,
The Word made flesh has now appear’d,
So sang the hosts above,
So sang the hosts above.
And thus a star and angel choir
Announce His lowly birth,
The incarnation of our Lord,
God’s love brought down to earth,
God’s love brought down to earth.

“Such Love That Brought the Savior Down”
A Hymn for Christmas
Words ©1998 Kenneth Pul
Music ©1998 Tom Wells

Listen to this hymn and download free sheet music

 

Can Music Be Evil or Worldly?

Rock Guitar

You may have read books or watched videos that teach on music and warn against various styles of music, pointing to their association with things that are ungodly. Those discussions about music can be both helpful and at times misleading. They are helpful in that—

  1. They make us aware that we should be concerned about the music we hear.
  2. They expose some very real issues of sin and abuse of music to promote evil.

But they can be misleading in that—

  1. They tend to pick on just 1 or 2 styles of music (Rock, Pop), and give the rest a pass.
  2. They often misidentify the problem.

Let me give you some guidelines for thinking about music as it relates to sin. First we must realize that—

1) All music belongs to God.

All music that we create is a part of this world. And all music belongs to God as a part of His creation. God gave us music to enjoy and glorify Him in all of life.

2) Music itself cannot be “sacred” or “secular.”

When you are considering just the music—not music and words together—not music in other contexts—just evaluating the tune—music itself is not “sacred” or “secular.” It is a false dichotomy to divide music into categories—thinking that God has His music over here—music that He prefers and delights in—and the world has its music over there that it delights in and prefers—and the really bad stuff—that is the devil’s music.

There is no “God’s music,” “world’s music,” and “devil’s music.” It is all God’s music. No tone or beat has ever been sounded in this universe that does not belong to God.

Music is not inherently religious or worldly, good or evil. There is only music—which can be employed for worship, for recreation, for celebration, for numerous occasions in which we wish to raise our affections and give voice to our emotions.

3) Music can’t be evil because “evil is nothing, i.e. no–thing.”

Evil does not consist of things, be it bullets and guns or tones, rhythms and instruments. [For an explanation of this principle listen to the message by R.C. Sproul from the Ligonier National Conference held in June 2010 on “What is Evil and Where does it come from?”] Evil does not consist of things, rather—

4) Sin is an issue of the heart.

When we see music that is wed to words or actions that dishonor God, if we are not careful, we can come to the conclusion that the problem is the music, when the real problem is sin. Sin is always an issue of the heart. Sin is found in our motives and intents as we create and use music, not in the tones, rhythms, and instruments we use to create and make music. Music can certainly be used in sinful ways to express sinful desires and wicked intentions. But the music itself is just a tool.

It has been this way since the beginning. In Genesis 4:21 we read of Jubal—the father of those who play the lyre and pipe—the first time music is referenced in the Bible. Two verses later in Genesis 4:23 we have the first recorded song in Scripture—a boast exulting in murder and lust for revenge.

All styles of music can be abused in sinful ways. Often it’s styles like Rock and Pop that are targeted as “worldly” or “evil,” while styles such as Classical are championed as wholesome and safe. Critics point to the perverse lifestyle and evil intentions of many Pop and Rock musicians. And we should heed their warnings and be on guard against using music to sin against God. But honestly, all styles of music can be abused by sin. Classical, Rock, Pop, Country and Jazz can all express a wide range of emotion. And all have a history tainted by sin. All have had composers and performers whose lives have been shattered by sin. We need discernment to judge every style and genre of music. A better way think of music in regard to evil is—

5) Music can be used in ways that honor God or profane God.

When music honors God, it is intentionally composed or used to praise Him, acknowledge Him or celebrate what is good and right. Music that honors God does not necessarily need to be worship music. It can be music that celebrates life, love, marriage, family, children, home, and many other gifts of God—and celebrates these good gifts in God-honoring ways.

When music profanes God, it is composed or used without thought of God, as an end in itself, making music to be an idol or empty. Or it is composed to celebrate or promote things contrary to God and His revealed will. And this can happen in all styles of music.

Music itself simply expresses and reflects emotion. It does not in itself distinguish between sinful expressions of emotion and pure expressions of emotion. All emotions can glorify God when channeled and expressed in God-honoring ways. God created our emotions for us to express to His glory. But emotions can be hijacked, misdirected and used in sinful ways. And music has certainly been abused and misused to express emotion in sinful ways. This world has produced some wonderfully passionate and expressive music. The music is for us to use and enjoy to God’s glory. The problem lies in that the world is often passionate and expressive about the wrong things. Their emotions have been hijacked and sent in sinful directions. And so the music they use to express themselves has been hijacked and misdirected as well.

[This excerpt is from the study “What Then Shall We Sing?” Read more from Part 1: Thoughts on Music.]

Pilgrims Persecuted

There, therefore, they lay for some time, and were made the objects of any man’s sport, or malice, or revenge, the great one of the fair laughing still at all that befell them. But the men being patient, and not rendering railing for railing, but contrariwise, blessing, and good words for bad, and kindness for injuries done, some men in the fair that were more observing, and less prejudiced than the rest, began to check and blame the baser sort for their continual abuses done by them to the men. They, therefore, in angry manner, let fly at them again, counting them as bad as the men in the cage, and telling them that they seemed confederates, and should be made partakers of their misfortunes. The other replied that, for aught they could see, the men were quiet, and sober, and intended nobody any harm; and that there were many that traded in their fair that were more worthy to be put into the cage, yea, and pillory too, than were the men they had abused. Thus, after diverse words had passed on both sides, the men behaving themselves all the while very wisely and soberly before them, they fell to some blows among themselves, and did harm one to another. Then were these two poor men brought before their examiners again, and there charged as being guilty of the late hubbub that had been in the fair. So they beat them pitifully, and hanged irons upon them, and led them in chains up and down the fair, for an example and a terror to others, lest any should speak in their behalf, or join themselves unto them. But Christian and Faithful behaved themselves yet more wisely, and received the ignominy and shame that was cast upon them, with so much meekness and patience, that it won to their side, though but few in comparison of the rest, several of the men in the fair. This put the other party yet into greater rage, insomuch that they concluded the death of these two men. Wherefore they threatened, that the cage nor irons should serve their turn, but that they should die, for the abuse they had done, and for deluding the men of the fair.

Then were they remanded to the cage again, until further order should be taken with them. So they put them in, and made their feet fast in the stocks.

Here, therefore, they called again to mind what they had heard from their faithful friend Evangelist, and were the more confirmed in their way and sufferings by what he told them would happen to them. They also now comforted each other, that whose lot it was to suffer, even he should have the best of it. Therefore each man secretly wished that he might have that preferment: but committing themselves to the all-wise disposal of Him that rules all things, with much content, they abode in the condition in which they were, until they should be otherwise disposed of.

Pilgrims ArrestedIn the last post Christian and Faithful faced the ire of the town of Vanity by being beaten and imprisoned. They resisted the town’s temptations and suffered the ensuing persecution. Their hardship was not to be brief. “They lay for some time” in their bonds facing the ridicule and antagonism of the world. They suffered long—and the longer they suffered, the worse their circumstances seemed to get.

Bunyan describes in the story a variety of reactions and responses from the people at the fair. Some are amused at the pilgrims, others are angry. Some dish out ridicule and scorn; others seek their harm. Still others are sympathetic and become upset with those who are giving out abuse. The abusers then react more violently still. But regardless of the response, favorable or not, Christian and Faithful act wisely. By God’s grace they endure with patience, even when falsely accused and more severely abused.

There are many brothers and sisters in Christ around the world who face severe persecution and hardship because of their faith. Remember to pray for them. Pray for their endurance—that they would be humble and wise—that God would strengthen their faith. Pray for their witness—that they would honor Christ—that God would magnify their testimony to all who see them and hear of them. And pray for their captors—that God would stir in their hearts curiosity and compassion—that God would save them. Thankfully there are organizations like Voice of the Martyrs that remind us of brothers and sisters in chains. Pray diligently for the persecuted church.

In the face of persecution Christian and Faithful return blessing for railing and kindness for injury. They are “quiet” and “sober” and do not speak out against those who seek their demise. By enduring suffering with meekness, wisdom and patience, the two pilgrims are examples of Christ. Isaiah prophesied of Jesus’ suffering:

He was oppressed and He was afflicted,
Yet He opened not His mouth;
He was led as a lamb to the slaughter,
And as a sheep before its shearers is silent,
So He opened not His mouth.
He was taken from prison and from judgment,
And who will declare His generation?
For He was cut off from the land of the living;
For the transgressions of My people He was stricken.
And they made His grave with the wicked—
But with the rich at His death,
Because He had done no violence,
Nor was any deceit in His mouth.
(Isaiah 53:7–9)

Jesus suffered for us and we are to follow His example. Peter quotes from Isaiah 53 as he exhorts us:

Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: “Who committed no sin, nor was deceit found in His mouth”; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls (1 Peter 2:18–25).

As Christian and Faithful endure persecution, they trust that God is in control. They remember that suffering is a promised part of their pilgrimage. Evangelist had told them plainly that they would suffer for the sake of Christ. And so they comfort one another, knowing that the “worst” that could be done to them in this life (being put to death) is actually the “best” (because the one who suffers death will sooner be in the Lord’s presence). As Paul confesses: “For to me, to live is Christ, and to die is gain” (Philippians 1:21).

God is working all things together for their good and His glory—even pain and suffering. Just as God did with the cross—taking an evil act (crucifying the Son of the God) and bringing about great good (the salvation of sinners)—He uses the persecution and suffering of His people to accomplish good, strengthening our faith and testimony before a watching world. The testimony of Christian and Faithful is confirmed and strengthened in the crucible of persecution and suffering.

Bunyan contemplated his own suffering and possible death while in prison. He desired to endure and be faithful. He writes in his autobiography:

Before I came to prison, I saw what was a-coming, and had especially two considerations warm upon my heart; the first was how to be able to endure, should my imprisonment be long and tedious; the second was how to be able to encounter death, should that be here my portion; for the first of these, that Scripture (Colossians 1:11) was great information to me, namely, to pray to God to be “strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness.” I could seldom go to prayer before I was imprisoned, but not for so little as a year together, this sentence, or sweet petition, would, as it were, thrust itself into my mind, and persuade me, that if ever I would go through long-suffering, I must have all patience, especially if I would endure it joyfully [Grace Abounding to the Chief of Sinners, par. 324].

Bunyan did indeed learn patience. His faith in God was strengthened and his trust in God’s good purposes was affirmed.

In Bunyan’s account of his imprisonment, he closes it with these words—“Thus have I, in short, declared the manner and occasion of my being in prison; where I lie waiting the good will of God to do with me as He pleaseth; knowing that not one hair of my head can fall to the ground without the will of my Father which is in Heaven. Let the rage and malice of men be ever so great, they can do no more, nor go any further, than God permits them. When they have done their worst, “we know that all things work together for good to them that love God” (Rom. 8:28) [From Relation of Bunyan’s Imprisonment in The Works of John Bunyan (Banner of Truth) 1:54].

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.