The Pilgrim’s Progress

The Path of a Pilgrim
Hebrews 11:13-16
2010-01-26
SRMMX Session Three

John Bunyan well-known throughout the world as the author of The Pilgrim’s Progress. His book is widely regarded not only as a literary classic, but, at least by some, as the single greatest work of English fiction ever. John Milton, a contemporary of Bunyan and author of Paradise Lost (which was written almost at the same time), never attained the heights of acclaim or the breadth of reach that Bunyan’s Pilgrim has.

The Pilgrim’s Progress: Penned and Published

The Pilgrim’s Progress was first published in 1678, soon after Bunyan’s brief (second) imprisonment. Though there is disagreement, he either started and finished, or at least finished the book during this time in jail. He had been a Christian and a pastor for quite a while, having published a number of other books before this one.

[Many of you read The Pilgrim's Progress in preparation for the Snow Retreat.] The story is about the main character, named Graceless but changed to Christian, and his “progress from this world to that which is to come, delivered under the similitude of a dream. Wherein is discovered the manner of his setting out, his dangerous journey and safe arrival at the desired Country.” Even with the conclusion provided on the first page, the drama is thick all the way to the final page.

Christian is weighed down by a heavy burden: the guilt of his sin. He meets Evangelist who counsels him to leave his hometown, the City of Destruction, and enter through the Wicket-gate on the path for the Celestial City. Christian encounters trouble from the start, being mocked by his family, getting bogged down in the Slough of Despond, straying near Mt. Sinai and the village of Morality thanks to Mr. Worldly-wiseman, before being redirected by Evangelist. He does enter the wicket gate, soon passes by the cross where his burden is removed (that is, his guilt over sin is removed by faith in Christ).

The rest of the story records Christian’s difficulties, discouragements, and failures, along with not a few times of joy, fellowship, and visions of the Celestial City. He meets all sorts of men along the journey, many who encourage him such as Faithful and Hopeful who travel with him for good portions, and many others who ridicule him, disagree with him, and ignore his message.

There is a Part II of The Pilgrim’s Progress. Part II is the story of Christianna, Christian’s wife, and her setting out with their children toward heaven. Bunyan seems to have written the second part because of questions he received about a husband and father leaving his family, and also because copy cats wrote imitations and he was showing them as counterfeits. “Part II deals with a family, a community, on the way to the heavenly city. They are second-generation professors who have benefitted from the experience and example of the…pioneer pilgrim” (Hill, 200).

There are two obvious influences behind The Pilgrim’s Progress. First was a biographical influence. Having read Grace Abounding at the same time, it is impossible not to see the many parallels between Bunyan’s experience and Christian’s journey. The lingering guilt over sin (e.g., the Slough of Despond when Bunyan was “as on a miry bog that shook if I did but stir” [GA, ]), the relief when his burden was removed, the discouragements along the hard path, the encouragement from Christian fellowship, and the focus on biblical promises are straight out of Bunyan’s own experience. In addition, many of the locations along Christian’s journey seem to originate in the surroundings of Bedford. There was a three day fair in Elstow every May.

The second obvious influence is the Bible. The picture of the Christian life as a pilgrimage is common. Peter refers to believers as aliens and strangers.

To those who are elect exiles [aliens (NAS)] (1:1). Conduct yourselves with fear throughout the time of your exile (1:17). I urge you as sojourners and exiles [aliens and strangers (NAS, NIV), strangers and pilgrims (KJV)] (2:11).

The author of Hebrews refers to the pilgrimage of Abram (and some other Old Testament fathers) who recognized that they were “strangers and exiles (pilgrims-KJV) on earth” (Hebrews 11:13). “They desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city” (11:16).

So the primary plot line of The Pilgrim’s Progress is drawn with a Biblical ruler. The scenes are too, scenes such as Vanity Fair.

The book is entertaining, but also edifying and instructive as believers see themselves personified, able to relate to the struggles and successes of Pilgrim. It also convicts those who see their reflection in some of the less desirable characters.

The book went through at least 11 editions. Perhaps 100,000 copies had circulated during Bunyan’s own lifetime (Brown, 444). It has been translated into more than 200 languages. It was and is used by missionaries, studied by scholars, enjoyed by children. Charles Dickens (in Oliver Twist), Mark Twain (in Adventures of Huckleberry Finn), C.S. Lewis (in The Pilgrim’s Regress), and John Steinbeck (in The Grapes of Wrath) all refer to Bunyan’s allegory. George Bernard Shaw said Bunyan was a better character artist than Shakespeare (Sharrock). At one point it was said to be the second most published book after the Bible. If you’ve never read it for yourself, you’re missing a great story. According to English poet and literary critic, Samuel Coleridge

I know of no book, the Bible excepted, as above all comparison, which I, according to my judgment and experience, could so safely recommend as teaching and enforcing the whole saving truth according to the mind that was in Christ Jesus, as in The Pilgrim’s Progress. It is, in my conviction, incomparably the best Summa Theologiae Evangelicae [Summary of Evangelical Doctrine] ever produced by a writer not miraculously inspired. (Roger Sharrock, ed., Bunyan, The Pilgrim’s Progress, a Casebook, 53)

The Pilgrim’s Progress: Described and Distinguished

I’m drawn to Bunyan and to The Pilgrim’s Progress because I connect with the sense that this world is not our home. I don’t feel comfortable, and no Christian should. Bunyan didn’t either, and it was not frivolous for him to speak of being a pilgrim. His life was not airy, foamy steamed milk. It was a quad shot espresso.

I’m also drawn to the book because of the popularity of “spiritual journey” language, especially by people who want nothing to do with Jesus. On this journey, two roads diverge and the one you take makes all the difference. Just any journey won’t do. That’s why I subtitled the retreat “The Key to John Bunyan’s Christian Journey” because I wanted to distinguish it from all the journey-speak that leads away from the Celestial City.

In fact, that was one of Bunyan’s goals in writing The Pilgrim’s Progress as well, to distinguish between the true Christian path and the rest, as well as to distinguish between genuine pilgrims and poser, Talkative pilgrims, those who might temporarily appear to be on the right path. He aimed to set forth truth to make travelers, to urge the lazy to action, and comfort the helpless. With Bunyan’s help, I’d like to describe and distinguish the path of the Christian pilgrim in four ways.

1. The Directions Provided for Christian Pilgrims

The path is marked for Christians. The directions differ from so-called spiritual journeys.

The Divine Source

God revealed directions for pilgrims in His Word. It was by reading the “book” that Christian recognized his sin, it was the “book” that told him about judgement coming upon the City of Destruction, and it was the “book” that pointed him to the Celestial City. He read, referred to, and prized the book throughout his entire journey.

The Christian path is is not self-directed, it is Scripture directed. We know it by illumination, not intuition. We know which way to go because of supernatural revelation, not homemade belief. Christians humbly receive these doctrinal and practical directions.

Spiritual journeyman are hostile to the book; they prefer to make it up as they go, to forge their own path, to choose their own adventure. In fact, the emphasis of spiritual journey speak is talking not listening. They create their own way rather than conform to God’s way.

Additionally, those on a spiritual journey have a dislike for structured truth and prefer fuzzy feeling. They are suspicious of truth claims and prefer mystery, suggesting that not knowing, that uncertainty, makes it more spiritual.

["Totally like whatever, you know?"
poem by Taylor Mali]

Early on Bunyan knew,

I saw clearly there was an exceeding difference betwixt the notions of flesh and blood, and the revelations of God in heaven; also a great different between that faith that is feigned, and according to man’s wisdom, and of that which comes by a man’s being born thereto of God. (Grace Abounding, #118)

It would be too long for me to stay, to tell you in particular how God did set me down in all the things of Christ, and how he did, that he might so so, lead me into his words; yeah, and also how did open them unto me, make them shine before me, and cause them to dwell with me, talk with me, and *comfort me over and over, both of his own being, and the being of his Son, and the Spirit, and Word, and gospel. (Grace Abounding #126)

The Christian realizes that he doesn’t know everything, that there are parts of an infinite God he cannot fully comprehend, but that God makes known “the path of life” (cf. Psalm 16:11; Pro 5:6, 15:24). The adventure is real because the path is hard, not because the path is hazy. Genuine pilgrims follow directions from a divine source, not from an internal one.

It is of no use to “look inside yourself” unless you’ve hidden His Word in your heart, as Bunyan did, as Christian did.

The Defined Course

In The Pilgrim’s Progress and in the Christian pilgrimage, entrance to the Celestial City starts in one place. The success at the end of the journey depends, at least in part, on the beginning of the journey. Unless a man enters the path at the wicket-gate he will not be allowed into heaven. In other words, a man must see his sin and repent. He must go by the cross to have the burden of sin removed. He can’t get to the Celestial City through Morality. And he must receive new clothes, white garments. The path of the pilgrim is defined by the gospel, and unless he follows the gospel course he will not be admitted into eternal glory.

Throughout the book (and life), Christian met men who did not enter the path at the wicket-gate. They thought it was inconvenient and unnecessary. Formalist and Hypocrisy tumbled over the wall onto the path, then left as they came. Ignorance, Christian warned him,

Christian: Thou camest not in at the wicket-gate that is at the head of this way; Though camest in hither through that same crooked Lane, and therefore I fear, however thou mayest think of thyself, when the reckoning-day shall come, thou wilt have laid to thy charge, that thou art a thief and a Robber, instead of getting admittance into the city.

Ignorance: Gentlemen, ye be utter strangers to me, I know you not; be content to follow the religion of your own country, and I will follow the Religion of mine. I hope all will be well. And as for the Gate that you talk of, all the world knows that is a great way off from our Country. I cannot think that any man in all our parts doth so much as know the way to it; nor need they matter whether they do or no, since we have, as you see, a fine, pleasant, green Lane, that comes down from our Country, the next way into the way. (TPP, 127-128)

The last scene in the book was Ignorance being denied entrance and dropped through a door to hell from the very gates of heaven.

The directions of the Christian journey are clear, and the concern is sin. A spiritual journey wants to be validated. The Christian journey seeks redemption. The spiritual journey endeavors to have boredom and emptiness relieved. The Christian journey is about having a guilty conscience cleansed. A spiritual journey desires therapy for inner healing and wholeness. The Christian journey desires salvation and eternal holiness.

It is a mistake for men to presume that access to God and His promises is always available and that they can take any path they choose.

The Bible defines the course; the Bible map to salvation must be followed. The Bible warned Christian to flee the City of Destruction. The Bible was the true source of direction. It was his sword against Apollyon. The key called Promise was in Christian’s “bosom,” meaning the Word was hid in his heart. We need to put those kind of verse keys on the chain before a stay at Doubting Castle.

Spurgeon, in reference to John Bunyan.

He had studied our Authorized Version…till his whole being was saturated with Scripture; and though his writings…continually make us feel and say, ‘Why, this man is a living Bible!’ Prick him anywhere; and you will find that his blood is Bibline, the very essence of the Bible flows from him. He cannot speak with out quoting a text, for his soul is full of the Word of God. (Autobiography, vol. 2. Edinburgh: The Banner of Truth Trust, 1973, 159)

He could nearly always out-text a disputant. The textual slogging match with Satan prepared him to become a great preacher and controversialist. (Hill, 68)

2. The Difficulties Encountered by Christian Pilgrims

George Whitefield said of The Pilgrim’s Progress,

It smells of the prison. It was written when the author was confined in Bedford jail. And ministers never write or preach so well as when under the cross: the Spirit of Christ and of Glory then rests upon them. (Quoted in Horner, The Pilgrim’s Progress: An Evangelical Apologetic, iii.)

Christian was in danger from day one. He had to leave his family (though as I mentioned earlier, in Part II they began their own journey). He almost got bogged down in the Slough of Despond. He was almost crushed by the rocks at Mt. Sinai. He had to climb Hill Difficulty on his hands and knees, though his only other option were the byways Danger and Destruction. He travelled through the Valley of Humiliation and the Valley of the Shadow of Death, “the way was all along set so full of snares, traps, gins [another word for trap], and nets here, and so full of pits, pitfalls, deep holes and shelvings….” He walked between two roaring lions. He was imprisoned and beaten in Vanity Fair (Faithful was killed). He was tempted to kill himself in Doubting Castle. He was lead astray by Flatterer. Though there were times of rest and encouragement on his journey, though he was always helped and protected by the Lord and His Shining Ones, Christian’s journey was hard.

Much of what makes it hard is the exclusive nature of the Christian life. Ours is the road less traveled, the gate is narrow and the way is hard that leads to life, and those who find it are few (Matthew 7:13-14). Men don’t like being told that their way is wrong. The testimony against Christian and Faithful in Vanity Fair perfectly illustrates the point.

Envy (to the Judge): I heard him once my self 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 doth at once, not only condemn our laudable doings, but us in the doing of them.

Superstition: I heard him say, That our Religion was nought, and such by which a man could by no means please God: Which saying of this, my Lord, your Lordship very well knows, that necessarily thence will follow to wit, that we still do worship in vain and are yet in our sins, and finally shall be damned.

Pickthank: He hath railed on our noble Prince Beelzebub, and hath spoken contemptible of his honorable Friends, whose Names are, the Lord Old-Man, the Lord Carnal delight, the Lord Luxurious, the Lord Desire of vain glory. (TPP, 97-98)

Many pleadings of Christian were rejected by men who did not want only one way, especially if that way was hard. The Christian journey is difficult because it is not popular or trendy; it confronts the popular and advances by unseen things.

The opposite is true for so-called spiritual journeys. It is cool to be “spiritual.” The goal of these journeys is immediate peace and happiness, not eventual heaven through persecution and hardship. Whatever leads to inner peace must be the right path. This journey is inclusive, take bits from everywhere, even the Bible, if it helps. And by helps, if it makes you feel good about yourself.

The world is seductive. Its allurements, proposals, and assaults require vigilance. Christian points out that the problem isn’t with wearing “silver slippers” per se, but with those who will only journey in silver slippers and who are unwilling to journey in rags. By-ends, Mr. Hold-the-World, Mr. Money-love, and Mr. Save-all were unwilling to join Christian and Hopeful under the possibility that it might get hard. Not only that, By-ends went further by criticizing them for their arrogant, elitist, non-listening approach. He exaggerated to the point of saying that they kicked him away when, in fact, he didn’t want to be with them. (104-105)

The Bible says “through many tribulations we must enter the kingdom of God” (Acts 14:22). “We do not wrestle against flesh and blood, but against rulers, against the authorities, against the cosmic powers over this present darkness” (Ephesians 6:12). Our “adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). We learn by suffering, and spread grace through endured afflictions (2 Corinthians 4:7-15). Hopeful was drawn to the path because of Faithful’s faithfulness. “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12).

I would point out that however uncertain and dangerous the pilgrim’s path is, remaining in the City of Destruction is certainly more dangerous. While you may have some good times with your friends or be distracted for a while in Vanity Fair, the end is judgment. The Christian path is difficult, but it is the only path to deliverance.

3. The Community Embraced by Christian Pilgrims

No pilgrim is accepted into the Celestial City because he is related to Christians. The heavenly gate is opened for no pilgrim merely because he was a church member or regular attender. Every pilgrim stands on his own before the Judge and needs a personal relationship with Jesus as Lord and Savior.

However, though Christian pilgrims experience times of isolation, in general, Christians are usually surrounded by fellow pilgrims on the path. That’s how the Lord made it. We are saved into Christ’s body with many other members. We love one another, serve one another, and stimulate one another to love and good deeds.

Think of those that helped Christian on his way. Evangelist directed Christian. Help helped in the Slough of Despond. Interpreter taught him about the Christian life. Watchful, Discretion, Prudence, Piety, and Charity encouraged him at the Palace Beautiful. Knowledge, Experience, Watchful and Sincere gave him counsel as shepherds on the Delectable Mountains.

For the epic (including a heroic figure) feel of The Pilgrim’s Progress, Christian rarely traveled alone. Most of the time he was with someone and his most glorious experiences, after having his burden removed, involved fellowship with other Christians, e.g., His time at Interpreter’s house and his time with those at the Palace Beautiful.

And other believers asked Christian a lot of questions about his pilgrimage. A lot. Sharing testimonies, giving soul reports so to speak, were opportunities for praising God and encouraging one another.

We’re reminded of Christian and Hopeful talking as they entered the enchanted ground.

Christian: Now the, to prevent drowsiness in this place, let us fall into good discourse.
Hopeful: With all my heart.
Christian: Where shall we begin?
Hopeful: Where God began with us.

Though Christian himself did much talking, some of his worst moments were brightened by encouraging brothers. Hopeful kept him hopeful in Doubting Castle. Christian and Hopeful kept each other awake as they walked through the Enchanted Grounds. Hopeful helped Christian keep his head up at the Jordan River.

God plants us next to each other on purpose.

Christians are like the several flowers in a garden, that have upon each of them the dew of heaven, which, being shaken with the wind, they let fall their dew at each other’s roots, whereby they are jointly nourished, and become nourishers of each other. (Christian Behavior, quoted in Brown, 173)

It was the false pilgrims who did not appreciate the questions and who had no desire to be with others. Christian’s convictions made it natural for him to open his mouth. It was as if he couldn’t help it. When he saw Simple, Sloth, and Presumption, he tried to rouse them from apathy and rescue them from danger. When he encountered Formalist and Hypocrisy, he questioned them and urged them to examine the end of their ways. Formalist and Hypocrisy told Christian, “he needed not trouble his head thereabout: for what they did they had custom for, and could produce (if need were) testimony that would witness it, for more than a thousand years” (TPP, 44). Sloth said, “Every fat must sit on his own bottom,” meaning, “mind your own business” (TPP, 44).

The character Ignorance is one of the primary examples. False pilgrims see the confrontation as judgmentalism, when their own conscience makes them guilty. Accountability is important. Ignorance is back, and prefers to be alone. “I take my pleasure in walking alone, even more a great deal than in company unless I like it the better.” Of course he would. Isolation enables him to enjoy his ignorance in more peace instead of putting him in need to defend himself. (TPP, 146) Christian said of him, “His house is as empty of Religion, as the white of an Egg is of savour” (TPP, 82).

It “helped” Talkative to go abroad, that is, to keep moving, because then no one knew him to pin him down. “Saint abroad, a Devil at home.” (82) Talkative didn’t much appreciate the personal pressing upon. He wanted none of the accountability, though he was fine with the conversation. He tells Faithful that he (Faithful) is in no position to ask. In other words, “Don’t judge me.” “Who are you to ask me these questions?” (TPP, 87)

[Professors] are as an open sepulcher, as full of dead men’s bones. Their minds and consciences are defiled; how can sweet and good proceed from thence? Their throat is filled with this stink; all their vocal duties therefore smell thereof…. (quoted in Hill, 308)

We should keep working toward this: that “the company of Saints would be too hot for them.” (TPP, 88)

It’s ironic that many who talk about their spiritual journey also talk about the importance of community. And yet, they often feel very alone. In their definition of community, people are allowed to be whoever they are and talk however they want. But true community is impossible in that context, because everyone is focused on themselves. They are isolated in the group.

Genuine pilgrims, enduring hardship as they travel the same path together, have a shared experience on a common path serving the same Lord living on the same unseen things. At times, because they care for each other, they do confront a wanderer. But it is for the wanderer’s good so that he might arrive safely. Pilgrim’s embrace community for their own good.

Christian was encouraged in the Valley of the Shadow of Death when he heard another pilgrim singing. This invigorated him because 1) he realized he wasn’t the only pilgrim in the Valley (cf. 1 Peter 5:9), 2) he recognized God is with pilgrims in the Valley, and 3) he regarded the possibility of companionship with another struggling pilgrim. You might be the singer today for another struggler. Sing loudly so they can hear you. If you’re a struggler today, know that you’re not alone.

4. The Destination Desired by Christian Pilgrims

The title of the book says so very much: The Pilgrim’s Progress from this World to That which is to come…Wherein is Discovered the manner of his setting out, His Dangerous Journey; and Safe Arrival at the Desired Country. The idea of being a pilgrim means we’re headed somewhere. Being exiles and sojourners means were moving in a direction. A pilgrim is a citizen in another place (Philippians 3:20), and the Christian pilgrim is a citizen of heaven. We live on unseen things in order to get to the eternal weight of glory.

Most spiritual journey speak is not really a journey, it is a wandering. It is leisurely and aimless. There is no hurry because their is no purpose other than meandering. The goal is a higher plane of consciousness or self-awareness or more peace, not holy happiness in heaven. It’s circular, merry-go-round movement without progress.

Man, while blind, doth wander, but wearieth himself with vanity, for he knoweth not the way to the city of God. (Grace Abounding, #19)

The Christian pilgrim is moving from point A to point B, onward and upward, up and to the right. The progress is spiritual, not geographical, but it is real progress. This is progressive sanctification.

The Christian journey starts in a particular place, follows a defined course, and seeks the destination.

It is possible to get close to heaven and not get in. Ignorance did. I thought it was anti-climactic, yet über–emphatic to end The Pilgrim’s Progress by focusing on Ignorance being cast into hell. It was Bunyan’s parting shot, urge his readers to get serious. It was not Bunyan’s only urging to this end.

Run for heaven, fight for heaven, labor for heaven, wrestle for heaven, or you are like to go without it. (The Straight Gate, )

Conclusion

What happens here doesn’t stay here; it has eternal consequences.

Are you on a spiritual journey or the Christian path? Have you entered the path through the wicket gate? Are you making progress toward Christlikeness? Are you making progress toward the Celestial City? Or have you gotten stuck in Vanity Fair?

I was struck by Evangelist’s unhurried yet urgent questions to Christian. On page 12 (in the Penguin edition), he encounters Christian who is convicted and concerned. Rather than make it easy, Evangelist pushes back and (basically) asks, “Why wouldn’t dying be better since life is so hard?” Christian responds, and rightly so, that he understood that the judgement after death would be worse. Even at that point Evangelist doesn’t let Christian off the hook by providing answers, but presses, “Then, shouldn’t you do something about it?”