Category Archives: John Bunyan

John Bunyan, A Treatise on the Fear of God.1

16 Saturday Nov 2019

Posted by in Fear, fear of God, Fear of the Lord, John Bunyan, Uncategorized

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A Treatise On The Fear Of God (summary)

 “Blessed Is Every One That Feareth The Lord.” — Psa. 128: 1

 “Fear God.” — Rev. 14: 7

Introduction: The Direction to Fear God is Found Throughout the Scripture.

A         The Scripture presents us with God the Creator and Sustainer

1          He is incomprehensible power.

2          He has knowledge of all as judge.

B         Thus, he will either be Savior or Judge

1          Thus, “we are in reason and duty bound to give the more earnest heed to the things that shall be spoken, and be the more careful to receive them, and put them in practice”

2          All our concern of him must be with godly fear.

Part One: What Does Fear Mean?

Bunyan proposes two basic propositions.

FIRST. Then by this word fear we are to understand even God himself, who is the object of our fear.
SECOND. By this word fear we are to understand the Word of God, the rule and director of our fear. Now to speak to this word fear, as it is thus taken.

This Word Fear As Taken For God Himself.

I          Of this word “fear,” AS IT RESPECTETH GOD HIMSELF, who is the object of our fear.

A         By this word fear, as I said, we are to understand God himself, who is the object of our fear:

1          Jacob swore by God as “the fear of Isaac” Gen. 31:42 & 53.

2          There are two aspects of God as “fear”

a          God may well be called the fear of his people, not only because they have by his grace made him the object of their fear,

b          but because of the dread and terrible majesty that is in him. “

c          He is a mighty God, a great and terrible, and with God is terrible majesty” (Dan. 7:28, 10:17; Neh. 1: 5, 4:14, 9:32; Job. 37:22). Who knows the power of his anger?

B         There are these things that make God to be the fear of his people.

1          First. His presence is dreadful,

a          When God comes to bring a soul news of mercy and salvation, even that visit, that presence of God, is fearful. E.g., Jacob at Beersheba Gen. 28:10-17; Gen. 32:30.

b          Man crumbles to dust at the presence of God; yea, though he shows himself to us in his robes of salvation. We have read how dreadful and how terrible even the presence of angels have been unto men, and that when they have brought them good tidings from heaven (Jud. 13:22; Mat. 28: 4; Mar. 16: 5, 6). [If Angels are fearful, how much more God.] Dan. 10:16-17

2          And there are three things that in an eminent manner make his presence dreadful to us.

a          The first is God’s own greatness and majesty; the discovery of this, or of himself thus, even as no poor mortals are able to conceive of him, is altogether unsupportable. Rev. 1:17; Job 13:21-22….The presence of a king is dreadful to the subject, yea, though he carries it never so condescendingly; if then there be so much glory and dread in the presence of the king, what fear and dread must there be, think you, in the presence of the eternal God?

b          By the presence of God, when we have it indeed, even our best things, our comeliness, our sanctity and righteousness, all do immediately turn to corruption and polluted rags. The brightness of his glory dims them as the clear light of the shining sun puts out the glory of the fire or candle, and covers them with the shadow of death. Is. 6:1-5

c          They “shall fear the Lord and his goodness” (Hos. 3: 5). The goodness as well as the greatness of God doth beget in the heart of his elect an awful reverence of his majesty. Jer. 5:22, 33:8-9; Job 42:5-6

Excursus:  Alas! there is a company of poor, light, frothy professors in the world, that carry it under that which they call the presence of God, more like to antics, than sober sensible Christians; yea, more like to a fool of a play, than those that have the presence of God. [They would never treat an important human being like that.]

[Such people would object] But would you not have us rejoice at the sight and sense of the forgiveness of our sins?

Answer:  Yes; but yet I would have you, and indeed you shall, when God shall tell you that your sins are pardoned indeed, “rejoice with trembling” (Psa. 2:11; Dt. 28:58)

2          Second. As the presence, so the name of God, is dreadful and fearful:

a          [A name refers to what a thing is]

b          And therefore it is that the name of God is the object of our fear, because by his name his nature is expressed: “Holy and reverend is his name” (Psa. 111: 9); Ex. 34:6-7; Ps. 86:11.

i           Indeed, the name of God is a fearful name, and should always be reverenced by his people: Ps. 102:15.

ii         Yea, when Christ comes to judge the world, he will give reward to his servants the prophets, and to his saints, “and to them that fear his name, small and great” (Rev. 11:18). Now, I say, since the name of God is that by which his nature is expressed, and since he naturally is so glorious and incomprehensible, his name must needs be the object of our fear, and we ought always to have a reverent awe of God upon our hearts at what time soever we think of, or hear his name, but most of all, [in worship and prayer]

3          Third. As the presence and name of God are dreadful and fearful in the church, so is his worship and service.

a          I say his worship, or the works of service to which we are by him enjoined while we are in this world, are dreadful and fearful things. Ps. 2:11, 5:7; Ex. 15:11; 2 Cor. 7:1; Heb. 12.

i That which makes the worship of God so fearful a thing, is, for that it is the worship of GOD: all manner of service carries more or less dread and fear along with it, according as the quality or condition of the person is to whom the worship and service is done.

ii          Besides, this glorious Majesty is himself present to behold his worshippers in their worshipping him.

iii         Above all things, God is jealous of his worship and service.

iv         The judgments that sometimes God hath executed upon men for their want of godly fear, while they have been in his worship and service, put fear and dread upon his holy appointments.  

I          Nadab and Abihu were burned to death with fire from heaven, because they attempted to offer false fire upon God’s altar, and the reason rendered why they were so served, was, because God will be sanctified in them that come nigh him (Lev. 10: 1-3).

II         Eli’s sons, for want of this fear, when they ministered in the holy worship of God, were both slain in one day by the sword of the uncircumcised Philistines (see 1 Samuel 2).

III       Uzzah was smitten, and died before the Lord, for but an unadvised touching of the ark, when the men forsook it (1Ch. 13: 9, 10).

IV        Ananias and Sapphira his wife, for telling a lie in the church, when they were before God, were both stricken dead upon the place before them all, because they wanted the fear and dread of God’s majesty, name, and service, when they came before him (Acts 5).

V         This therefore should teach us to conclude, that, next to God’s nature and name, his service, his instituted worship, is the most dreadful thing under heaven. His name is upon his ordinances, his eye is upon the worshippers, and his wrath and judgment upon those that worship not in his fear. For this cause some of those at Corinth were by God himself cut off, and to others he has given the back, and will again be with them no more

Excursus: Three sorts of people rebuked.

  1. Such as regard not to worship God at all; be sure they have no reverence of his service, nor fear of his majesty before their eyes.
  2. This rebukes such as count it enough to present their body in the place where God is worshipped, not minding with what heart, or with what spirit they come thither.
  3. This also rebukes those that care not, so they worship, how they worship; how, where, or after what manner they worship God. Those, I mean, whose fear towards God “is taught by the precept of men.” They are hypocrites; their worship also is vain, and a stink in the nostrils of God.

Conclusion:

Thus I conclude this first thing, namely, that God is called our dread and fear.

 

An Irrational Question (Romans 6:1)

14 Thursday Jun 2018

Posted by in John Bunyan, Romans, Uncategorized

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Romans 6:1(ESV)

 What shall we say then? Are we to continue in sin that grace may abound?

Paul has developed the doctrine that (1) human beings are accountable to God; (2) that humans beings are rebellion against God, and that no good acts can atone for the rebellion; (3) but God has graciously made provision for our reconciliation by giving Christ in our place:

Romans 5:8–11 (ESV)

8 but God shows his love for us in that while we were still sinners, Christ died for us. 9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

This then leads to a possible conclusion: If God gets glory by graciously forgiving me of my sin, then would it not make sense to continue sinning so that God can continue to forgive with the result that he will bestow more grace and thus get more glory?

Paul answers the question with the Greek words, “μὴ γένοιτο”. It is difficult to get exactly the correct tone and translation: This is something that could not possibly be true, it is not a possible state of affairs — maybe better: “How irrational!” (I recall reading a book about the translation of the Bible. The author tells a story about translating this passage in a class in Britain. One student “adventurously” translated it, “not bloody likely” — which some of the feel.

Now Paul will provide a number of arguments for why sin is not a possible response to grace. But I want to draw out the sheer irrationality of that question. Sin from grace is reckless, thankless, evil, spiteful, a denial of forgiveness in the first place, illogical, unnecessary — but it is sheer irrationality at heart.

There is a passage in Bunyan’s Holy War which shows the irrationality of sin from grace. We come to a portion of the story where the Prince has retaken the Town of Mansoul, that had been in rebellion and under the sway of Diabolus. The rebel leaders are captured and brought to the Prince:

And thus was the manner of their going down. Captain Boanerges went with a guard before them, and Captain Conviction came behind, and the prisoners went down bound in chains in the midst; so, I say, the prisoners went in the midst, and the guard went with flying colours behind and before, but the prisoners went with drooping spirits. Or, more particularly, thus: The prisoners went down all in mourning; they put ropes upon themselves; they went on smiting themselves on the breasts, but durst not lift up their eyes to heaven. Thus they went out at the gate of Mansoul, till they came into the midst of the Prince’s army, the sight and glory of which did greatly heighten their affliction. Nor could they now longer forbear, but cry out aloud, O unhappy men! O wretched men of Mansoul! Their chains still mixing their dolorous notes with the cries of the prisoners, made noise more lamentable. f199 So, when they were come to the door of the Prince’s pavilion, they cast themselves prostrate upon the place. Then one went in and told his Lord that the prisoners were come down. The Prince then ascended a throne of state, and sent for the prisoners in; who when they came, did tremble before him, also they covered their faces with shame. Now as they drew near to the place where he sat, they threw themselves down before him.

When questioned, they admit their guilt, their inability to make restitution and the fact they deserve death. Then something wonderful happens:

Then the Prince called for the prisoners to come and to stand again before him, and they came and stood trembling. And he said unto them, The sins, trespasses, iniquities, that you, with the whole town of Mansoul, have from time to time committed against my Father and me, I have power and commandment from my Father to forgive to the town of Mansoul; and do forgive you accordingly. And having so said, he gave them written in parchment, and sealed with seven seals, a large and general pardon, commanding both my Lord Mayor, my Lord Will-be-will, and Mr. Recorder, to proclaim, and cause it to be proclaimed to-morrow by that the sun is up, throughout the whole town of Mansoul.

But forgiveness was not the end of the Prince’s pardon:

Moreover, the Prince stripped the prisoners of their mourning weeds, and gave them ‘beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness’ (Isa. 61: 3) Then he gave to each of the three, jewels of gold, and precious stones, and took away their ropes, and put chains of gold about their necks, and ear-rings in their ears. Now the prisoners, when they did hear the gracious words of Prince Emmanuel, and had beheld all that was done unto them, fainted almost quite away; for the grace, the benefit, the pardon, was sudden, glorious, and so big, that they were not able, without staggering, to stand up under it.

Having received grace, pardon, restoration and elevation from their Prince — against whom they willfully and shamefully rebelled — would it not be complete madness to think that further rebellion would be fitting? Rebellion after restoration would be the act of a madman.

If you were to receive a priceless gemstone and then were to take it and fling it into the ocean, you would accounted insane. It would be irrational to destroy great wealth. How much more irrational would it be for the forgiven prisoners to rush back into town and burn it down.  Sin is irrational in at all times. It thrice irrational to rebel against grace.

 

 

 

Valiant-for-Truth

19 Tuesday Jul 2016

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Valiant-for-truth2

Soon the pilgrims came to the place where Little-Faith was robbed. There stood a man with his sword drawn and his face all bloody, who said to them, “I am a pilgrim. My name is Valiant-for-truth. I was ambushed here by three men, who came out of the bushes there with long knives.
One of them said, “Halt! We have a question to ask you.” I said, “Well, what is it?” He said, “Will you go with us, or turn and go back where you came from, or die on the spot?”

I answered: “I have been a follower of Jesus Christ for many years, and I cannot now turn back. Where I came from is not where the Lord wants me to be. And you should know that one who has been a follower of Christ for many years would never join a band of thieves. As for the dying on the spot, that remains to be seen. If you undertake to make me choose one of your courses, you do it at your peril. I have considerable strength. I love my life and the pilgrim way, and I will not give them up easily. The Lord put me in this way, and I intend to stay with it to the end.”
Then these three, – Wildhead, Inconsiderate, and Pragmatic – came upon me with their knives. I drew my sword and fought them all. We fought for more than three hours, and they have left some of their marks of valor upon me, as you see, and they also carried away some of mine. After they saw they would not take my life immediately, they broke and ran. They must have heard you coming, for they ran just before I saw you.
Greatheart was amazed and said, “But you fought great odds – three against one.”
“Yes,” said Valiant, “but what does a person care when he knows he has the truth on his side? As one has said, “Though a host should encamp against me, my heart shall not fear.” I have read in some record that one man has fought an army, and that one Samson slew a thousand men with the jawbone of an ass.
Greatheart asked, “Why did you not cry out for help?”
“So I did—to my King,” said Valiant, “who I knew could hear me, and He provided invisible help which was sufficient.”
“You have certainly behaved very worthily” replied Greatheart, ‘What kind of sword do you have?”
It is a two-edged sword that cuts both ways. A soldier need not fear if he has this and knows how to use it.
Its edge will never blunt, and it will cut flesh and bones, and soul and spirit.
“But you fought a long time; it is a wonder you did not grow weary,” said Greatheart.
“I did,” said Valiant, “but I waited on the Lord and he renewed my strength, and I fought until the blood dripped from my face and fingers. I fought with all my strength and courage.”
Then Greatheart said, “You certainly did well. You have resisted unto blood, striving against sin. You shall abide with us, and be one of us. We will be your true companions.”
Then they took him, washed his wounds, and gave him something to eat; and they all went on together. Mr. Greatheart liked Valiant-for-Truth very much and began to ask him about his past and his hope for the future. He found him true in every respect.

 

–John Bunyan

Pilgrim’s Progress, Part 2

Pilgrim’s Progress Study Guide: Doubting Castle

26 Wednesday Aug 2015

Posted by in Biblical Counseling, John Bunyan, Uncategorized

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Pilgrim’s Progress, Study Guide 9:

 

Christian at Doubting Castle

 

I saw then that they went on their way to a pleasant river, which David the king called “the river of God” (Psa. 65: 9.); but John “the river of the water of life.” (Rev. 22: 1, 2. Ezekiel 47.)

 Now, their way lay just upon the bank of this river; here, therefore, Christian and his companion walked with great delight; they drank also of the water of the river, which was pleasant and enlivening to their weary spirits: besides, on the banks of this river, on either side, were green trees, with all manner of fruit; and the leaves they eat to prevent surfeits, and other diseases that are incident to those that heat their blood by travel.

On either side of the river was also a meadow, curiously beautified with lilies, and it was green all the year long. In this meadow they lay down and slept; for here they might lie down safely. (Psalm 23 Isa. 35: 8.) When they awoke, they gathered again of the fruit of the trees, and drank again of the water of the river, and then lay down again to sleep. Thus they did several days and nights. Then they sang,

 Behold ye how these crystal streams do glide,

To comfort pilgrims, by the highway side!

The meadows green, besides their fragrant smell,

Yield dainties for them! and he who can tell

What pleasant fruit, yea, leaves, these trees do yield,

Will soon sell all, that he may buy this field.

 

So, when they were disposed to go on, (for they were not as yet at their journey’s end,) they ate and drank, and departed.

 

  1. Consider the river:

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Pilgrim’s Progress Study Guide 8, Christian and By-Ends

24 Friday Apr 2015

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2015/04/23/pilgrims-progress-study-7-vanity-fair/

Christian and By-Ends

  1. Why do you think Christian and Hopeful immediately meet By-ends and his friends, after leaving Vanity Fair? How do these people differ from, and how are they the same as the people of Vanity Fair?
  1. Why is Mr. By-ends rich?
  1. When is By-ends willing to be religious? (Btw, for Bunyan “religion” has no bad overtones. He simply means being a Christian.)

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Pilgrim’s Progress Study 7, Vanity Fair

23 Thursday Apr 2015

Posted by in Discipleship, John Bunyan

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2015/04/16/pilgrims-progress-study-guide-six-the-valley-of-the-shadow-of-death/

Christian at Vanity Fair

The Meeting With Evangelist

  1. After they greet one-another, what do the three discuss?
  1. Evangelist’s conversation is filled with many allusions and references to Scripture:
  2. What does he mean, run to obtain the incorruptible crown? 1 Corinthians 9:24-27. How do we, as a matter of practice, maintain a conscious awareness that we are running a race and seeking a reward at the end?
  3. What is the reference to “hold fast to what you have?” Revelation 3:7-13.
  4. What is “resisted unto blood”? Hebrews 12:4.
  5. The heart is deceitful. Jeremiah 17:9
  6. Face like flint. Luke 9:51

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Pilgrim’s Progress Study Guide Six (The Valley of the Shadow of Death)

16 Thursday Apr 2015

Posted by in affliction, Andrew Bonar, John Bunyan, John Calvin

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The prior post in this series may be found here: https://memoirandremains.wordpress.com/2015/03/11/pilgrims-progress-study-guide-5/

Christian in the Valley of the Shadow of Death:

  1. Why does Christian go through the Valley of the Shadow of Death?
  2. This letter from Samuel Rutherford helps us understand this passage:

WELL-BELOVED AND DEAR SISTER IN CHRIST,—I could not get an answer written to your letter till now, in respect of my wife’s disease; and she is yet mightily pained.[1] I hope that all shall end in God’s mercy. I know that an afflicted life looks very like the way that leads to the kingdom; for the Apostle hath drawn the line and the King’s market-way, “through much tribulation, to the kingdom” (Acts 14:22; 1 Thess. 3:4). The Lord grant us the whole armour of God.

….all God’s plants, set by His own hand, thrive well; and if the work be of God, He can make a stepping-stone of the devil himself for setting forward the work.

For yourself, I would advise you to ask of God a submissive heart. Your reward shall be with the Lord, although the people be not gathered (as the prophet speaks); and suppose the word do not prosper, God shall account you “a repairer of the breaches.”

And take Christ caution, ye shall not lose your reward. Hold your grip fast. If ye knew the mind of the glorified in heaven, they think heaven come to their hand at an easy market, when they have got it for threescore or fourscore years wrestling with God. When ye are come thither, ye shall think, “All I did, in respect of my rich reward, now enjoyed of free grace, was too little.” Now then, for the love of the Prince of your salvation, who is standing at the end of your way, holding up in His hand the prize and the garland to the race-runners, Forward, forward; faint not.

Take as many to heaven with you as ye are able to draw. The more ye draw with you, ye shall be the welcomer yourself. Be no niggard or sparing churl of the grace of God; and employ all your endeavours for establishing an honest ministry in your town, now when ye have so few to speak a good word for you. I have many a grieved heart daily in my calling. I would be undone, if I had not access to the King’s chamber of presence, to show Him all the business.

The devil rages, and is mad to see the water drawn from his own mill; but would to God we could be the Lord’s instruments to build the Son of God’s house….

Samuel Rutherford and Andrew A. Bonar, Letters of Samuel Rutherford: With a Sketch of His Life and Biographical Notices of His Correspondents (Edinburgh; London: Oliphant, Anderson & Ferrier, 1891), 50–51.

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John Bunyan and Thomas Watson in Comparison

02 Thursday Apr 2015

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Commenting on Malachi 3:16-17, particularly the clause, “Then they that feared the LORD spake often to on another”, Thomas Watson wrote:

The profaneness of the times should not slacked but heighten our zeal. The looser others are, the stricter we should be….The more outrageous others are in sin, the more courageous we shoud be for truth. (The Great Gain of Godliness)

But why should we be so? Watson gives two reasons:

1. Because of the divine injunction….AS God’s Word is our rule, so his will is our warrant.

  1. To be holiest in evil times is an indication of the truth of grace.

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It is easy for the rich to believe 

30 Monday Mar 2015

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It is easy for the rich and happy to believe that they have divine approval. What better assurance could they have than the pleasure and power in which they stand? In these secure ones the nation felt itself not only prosperous but divinely favored. Since they are conscious of representing the country, interference with them and their pursuits would be interfering with the country’s welfare. To disturb their order is to disturb the social order. To criticize their religion is to prove oneself a heretic and a blasphemer. God is on the side of those in power (they think), and so to the security of financial and political position the leading people of Amos’ day added the comforting conviction that they were Jehovah’s chosen people—chosen to be thus superior and secure.

Amos, Prophet of a New Order, Lindsay B. Longacre, 1921. This sort of “belief” is precisely that held by Mr. By-Ends in Pilgrim’s Progress:

This town of Fair-speech, said Christian, I have heard of; and, as I remember, they say it’s a wealthy place.

By-ends. Yes, I will assure you that it is, and I have very many rich kindred there.

Chr. Pray, who are your kindred there, if a man may be so bold?

By-ends. Almost the whole town; but, in particular, my Lord Turn-about, my Lord Time-server, my Lord Fair-speech (from whose ancestors that town first took its name): also Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish, Mr. Two-tongues, was my mother’s own brother, by father’s side; and to tell you the truth, I am become a gentleman of good quality; yet my great-grandfather was but a waterman, looking one way, and rowing another; and I got most of my estate by the same occupation.

Now such people are plainly not true pilgrims nor true believers. They hold only a pretense as long as it seems to serve their end.  They could no not know what to do when Amos appeared:

Amos 6:4–7 (ESV)

4  “Woe to those who lie on beds of ivory

and stretch themselves out on their couches,

and eat lambs from the flock

and calves from the midst of the stall,

5  who sing idle songs to the sound of the harp

and like David invent for themselves instruments of music,

6  who drink wine in bowls

and anoint themselves with the finest oils,

but are not grieved over the ruin of Joseph!

7  Therefore they shall now be the first of those who go into exile,

and the revelry of those who stretch themselves out shall pass away.”