Habakkuk, Genesis 3:8, and ‘A Day of the Lord’?

A recent sermon series, “The Gospel According to Habakkuk,” has included a lot of good points on the law, gospel, trials and suffering, judgment, and more — all from the minor prophet Habakkuk.  Going through the first complaint-response and then Habakkuk’s second complaint, up to the beginning of chapter 2, includes many issues in Habakkuk’s struggle.  One’s basic orientation / disorientation, and reorientation toward life (after working through a very difficult time) is seen in Habakkuk’s experience, and often in the lament Psalms.

One of Habakkuk’s issues, of judgment, relates to understanding of the term apocalypse, which (as we know) means to uncover or reveal something.  Revelation is the actual English translation of the Greek term of apocalypse.  Here, though, one idea seems rather novel, something that I haven’t come across in the historic Reformed and Puritan commentaries:  the idea of many small ‘Day of the Lord’ judgment events — a wide definition that even includes Habakkuk’s experience.  In this sense, any event in one’s life that brings trials and difficulties, is a small ‘Day of the Lord’ event, one that helps each of us prepare for the coming final Day of the Lord.  The term ‘Day of the Lord’ thus refers to many different historic events, occurring throughout history and not limited to the future Second Coming.  Overall, yes, this makes sense, in that every difficulty presents itself as a growth opportunity, with a choice of faith or pride; we can humble ourselves, look to God in faith, and learn what God would have us learn (I especially think of Thomas Boston’s The Crook in the Lot), or answer with pride and self-righteous anger.  As pointed out in this series, the recent events (including the response to the covid-19 pandemic) have revealed a lot of shallow and superficial Christianity, a lot of self-righteous pride, rather than humbly considering what it is that God wants us to learn.

Then we come to Genesis 3:8, which describes Adam and Eve hiding from LORD God in the cool of the day.  The new idea mentioned here takes a different interpretation:  this was not a comment on the weather, but God coming in judgment to Adam and Eve; the term ‘cool,’ sometimes translated as wind, can also mean spirit, and so this verse is describing a terrifying judgment scene rather than a casual conversation with God.  The sense of Genesis 3:8 is quite different than what is found from reading Reformed and Puritan commentaries such as John Calvin, Matthew Henry, or John Bunyan’s (unfinished) commentary on Genesis 1-11.  The text here is compared to other Old Testament texts that describe the terrifying experience such as what Moses and the Israelites heard on Mt. Sinai, and references in the prophets — such as Jeremiah 46:10 (about Egypt), Ezekiel 30:2-4, Joel, and Zephaniah 1:14-16.  Joel 2 — again, according to this view — is fulfilled in Acts 2.  This view then makes an even greater leap, to state that all of the Old Testament ‘Day of the Lord’ prophecies were fulfilled at the Cross.  Only the New Testament passages about the future Day of the Lord are still considered relevant, referring to Christ’s Second Coming.  Further, Revelation 1:8, which describes John being in the spirit “on the Lord’s Day” is equated with the Day of the Lord.

From all of this, it seems to me that general application of scripture — about how we learn and grow from our trials, as events that reveal our hearts and provide opportunities to repent and grow in faith — has been mixed in with doctrinal teaching about the prophetic scriptures that address the Second Coming of our Lord.  Both ideas are important and should be taught, yet that does not require conflating the two ideas as done here.  I’m also reminded of other modern-day doctrinal innovations such as this previous post coming out of the ‘Redemptive-Historical’ school of thought.  Again, I don’t find such ideas in the Reformed and Puritan commentaries, and wonder why modern teachers seemingly have the desire to come up with new interpretations rather than standing by traditional, historic teaching.

In closing, I appreciate this commentary excerpt from John Bunyan on Genesis 3:8:

“And they heard the voice of the Lord God.” This voice was not to be understood according, as if it was the effect of a word; as when we speak, the sound remains with a noise for some time after; but by voice here, we are to understand the Lord Christ himself; wherefore this voice is said to walk, not to sound only: “They heard the voice of the Lord God walking.” This voice John calls the word, the word that was with the Father before he made the world, and that at this very time was heard to walk in the garden of Adam: Therefore John also saith, this voice was in the beginning; that is, in the garden with Adam, at the beginning of his conversion, as well as of the beginning of the world (John 1:1).

“And they heard the voice of the Lord God walking in the garden in the cool of the day.” The gospel of it is, in the season of grace; for by the cool of the day, he here means, in the patience, gentleness, goodness and mercy of the gospel; and it is opposed to the heat, fire, and severity of the law.

Thoughts on John Bunyan and Charles Spurgeon

Going through my ChristianAudio collection of past free monthly offers, I recently read the audio version of John Bunyan’s spiritual autobiography, Grace Abounding to the Chief of Sinners.  It is also available online in text format, such as this one at monergism.  (The audio version ends with the Conclusion, and does not include the supplemental material, starting with the November 1660 imprisonment, continuation of the author’s life, through to the postscript.)  I’ve previously read short excerpts or heard about it, including — as for example, in several of Charles Spurgeon’s sermons — Bunyan’s time of great anxiety and fears, before God brought him to full sense and assurance followed by his later usefulness to the church in Bedford.

The audio book divides the work into chapters, different mp3 tracks; apparently such chapter division was not original to Bunyan’s work but added later.  The section dealing with his doubts and dark times of heavy conviction is here in ‘chapter 3,’ the longest section.  A few interesting observations:  from early in the book, Bunyan observes the idea of the clean and unclean animals, in reference to “chewing the cud” and people who “chew on” the word of God.  Bunyan also, in his early days, observed in people what we see in all ages: professed believers, who were very concerned with their fortunes in this world, and who also greatly grieved the loss of their loved ones,  who had their focus on this world rather than the next.

Bunyan shared his desire to read old books, from long ago and before his day–and then acquired a copy of Martin Luther’s commentary on Galatians which he especially liked.   It’s interesting that in his day, which we look back on as the golden era of Puritanism, he wanted to read books from an earlier time.  Luther’s time to his was still relatively recent, about 130 years past.  The Reformers evidently had access to the really ancient books, of Augustine and the early church–because they knew Latin.  Presumably, the writings of the Patristic and medieval years had not — at Bunyan’s time — yet been translated into the common language of English, and so Bunyan and other laypeople had limited access, to a few of the Reformers’ works translated into their own language.  What a blessing and privilege it is to us in our day, to have ready access to English translations of so many early authors, going back 1500+ years.

The audio book ‘Chapter 3’ is the section often mentioned by others, Bunyan’s years of dark fears and heavy conviction.  For a period of a few years soon after coming to salvation, Bunyan seemingly obsessed over various biblical texts, identifying himself with profane Esau, or Judas Iscariot, fearful of having committed the unpardonable sin, and finding that somehow every other godly character in the Bible who had greatly sinned at some point in their life — such as David, Solomon, Manasseh, and Peter — was somehow of a different case and classification from his, one that seems to have included some confusion (at the time) regarding the continuity of scripture from Old to New Testament:  “these were but sins against the law, from which there was a Jesus sent to save them; but yours is a sin against the Saviour, and who shall save you from that?”

This lengthy section recalled to mind the important teaching, that I’ve read from Charles Spurgeon and elsewhere, that God’s people have differing experiences, and it is not necessary, and indeed not at all to be expected, that every person who comes to Christ should have the same lengthy, dark and strong convictions as Bunyan had.  Spurgeon mentioned this in several of his sermons, responding to people who held off from coming to saving faith because they were waiting to have this special ‘preparation’ similar to Bunyan’s.  A few excerpts on this point, from Spurgeon:

From sermon #1490 (August 1879)

Upon certain strong minds God lays a heavy load of conviction, as, for instance, upon John Bunyan, whose five years of inward contention you will find mapped out in his, “Grace Abounding.” But these cases are not the rule and in such instances the Lord means to make a peculiarly useful and experienced man. In the formation of a competent leader and a spiritual champion, the Lord exercises the man to make him expert in dealing with others. But He does not do this with poor, weak minds which are rendered still weaker by the assaults of Satan and their inward fears. “He gathers the lambs in his bosom, and does gently lead those that are with young.”

From sermon #1555 (August 1880)

John Bunyan gives a long story in “Grace Abounding,” and I am thankful that he does, but he never meant that we were to imitate him in his unbelief and harsh thoughts of God. Those hideous doubts and horrible fears were not the work of the Spirit of God. They were the work of John Bunyan’s vivid imagination and the devil together. They had nothing to do with the pardon of his sin except that they hindered him from finding it month after month. Your business, poor guilty sinner, is to believe that mercy is dealt out by God to sinners, not according to their despair and remorse, but “according to the riches of His grace.” Where has God commanded us to despair? Does He not command us to believe? Where has He ever commanded remorse? Does He not bid us hope in His mercy? We are to come to Jesus just as we are and trust Him and we shall be forgiv all trespasses in a moment by our loving, waiting Father.

From sermon #1824 (March 1885)

Therefore do not judge yourself by any man’s biography. Do not condemn yourself if, after reading John Bunyan’s “Grace Abounding,” you say, “I never went into these dark places.” Be glad that you never did.

A similar point is made in the 1689 London Baptist Confession chapter 15.1 in the teaching regarding those of ‘riper years’.  As noted in this post from a few years ago, this paragraph (copied from the Savoy Confession) addresses the more outwardly noticeable salvation experiences of older believers.  Again, we are not to compare our own conversion experience to that of other believers, for God works in different ways.  Arden Hodgins here mentioned the example of David Brainerd, who like John Bunyan had an especially strong and intense experience of his sinful condition; all believers will experience something of this in repentance, but not necessarily to the same depth; or sometimes the understanding is unfolded later throughout the believer’s life of ongoing repentance.

Throughout, Grace Abounding to the Chief of Sinners is filled with scripture quotations, the evidence of a godly man fully acquainted with scripture, and a similar feature that I so love in Spurgeon’s sermons, the continual interaction with and use of scripture.  Bunyan’s Conclusion contains some excellent thoughts to consider, applicable to all of us in our walk with God:

I have sometimes seen more in a line of the Bible, than I could well tell how to stand under; and yet at another time, the whole Bible hath been to me as dry as a stick; or rather, My heart hath been so dead and dry unto it, that I could not conceive the refreshment, though I have looked it all over.

I find to this day seven abominations in my heart: 1. Inclining to unbelief; 2. Suddenly to forget the love and mercy that Christ manifesteth; 3. A leaning to the works of the law; 4. Wanderings and coldness in prayer; 5. To forget to watch for that I pray for; 6. Apt to murmur because I have no more, and yet ready to abuse what I have; 7. I can do none of those things which God commands me, but my corruptions will thrust in themselves. When I would do good, evil is present with me.

These things I continually see and feel, and am afflicted and oppressed with, yet the wisdom of God doth order them for my good; 1. They make me abhor myself; 2. They keep me from trusting my heart; 3. They convince me of the insufficiency of all inherent righteousness; 4. They show me the necessity of flying to Jesus; 5. They press me to pray unto God; 6. They show me the need I have to watch and be sober; 7. And provoke me to pray unto God, through Christ, to help me, and carry me through this world.

The Chiliasts (early premillennialists) and John Bunyan

In my ongoing interests in premillennialism and church history, lately I have been looking more closely at the earlier premillennialists (pre-19th century), and particularly John Bunyan.  While searching on the Internet a few weeks ago, in reference to the question of “reformed Baptists” and historic premillennialism, I came across a recent article that explain a little of the history of the 1689 London Baptist confession and connection to premillennialism.  The following paragraph especially caught my interest:

Likewise, Nathaniel West tells us that “the English Chiliasts issued a public protest against both the conduct and principles of the revolutionary sect, a protest in which all true pre-millennarians were represented. (Neal’s Puritans, II. 221.) Eleven years after the Assembly adjourned, the English Baptists presented their pre-millennarian confession to Charles II., A.D. 1660, John Bunyan’s name among the number, declaring, ‘We believe that Christ, at His Second Coming, will not only raise the dead, and judge and restore the world, but also take to Himself His Kingdom, which will be a universal Kingdom and that, in this Kingdom, the Lord Jesus Christ will be the alone visible, Supreme, Lord and King of the whole earth.’ (Crosby’s History of the Baptists).

Prior to this, my primary knowledge of John Bunyan was his famous allegory, “Pilgrims Progress,” and related allegorical fiction, and a general impression that he did not write anything with specific reference to eschatology. Then I started looking at overall Puritan literature, including the John Bunyan volumes available at Bunyan Ministries, including Bunyan’s unfinished commentary on Genesis, which covered the first 10 chapters.  Recognizing that this was nearly two centuries before the 19th century controversy over evolution and the age of the Earth, still I was curious to find out what, if anything, John Bunyan had to say regarding the Earth’s age, in his writings about the early Genesis chapters.

Indeed, we won’t find anything in Bunyan’s writings in reference to the 19th century teaching of evolution or long, vast ages of earth history. But it was exciting and interesting to find this Puritan, hundreds of years before the more developed premillennial writings of the 19th century Benjamin Wills Newton and Nathaniel West variety, affirm the basics of premillennialism – and to specifically relate it to the doctrine of creation:

Which sabbath, as I conceive, will be the seventh thousand of years, which are to follow immediately after the world hath stood six thousand first: for as God was six days in the works of creation, and rested the seventh; so in six thousand years he will perfect his works and providences that concern this world. As also he will finish the toil and travel of his saints, with the burden of the beasts, and the curse of the ground; and bring all into rest for a thousand years.

Bunyan further understood the connection between the early Earth, the pre-flood era, and what is promised in the future millennial era, as in his comments on Genesis 5:

These long-lived men therefore shew us the glory that the church shall have in the latter day, even in the seventh thousand years of the world, that sabbath when Christ shall set up his kingdom on earth, according to that which is written, “They lived and reigned with Christ a thousand years” (Rev 20:1-4). They:—Who? The church of God, according also as it was with Adam. Therefore they are said by John to be holy, as well as blessed: “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years” (v 6). In all which time the wicked in the world shall forbear to persecute, as did also the brood of wicked Cain in the days of Adam, Seth, &c. Hence therefore we find in the first place the dragon chained for these thousand years.

Bunyan’s view was quite similar to that of the early church, including the “millennial week” idea of a day as a thousand years, thus six thousand years of history for the six days of creation, followed by the “seventh day” as the 1000 year millennial kingdom. “Historic premillennialism” as expressed in the last 200 years, carries forward many features of early premillennialism, except the millennial week. For a modern Bible teacher who holds to chiliasm, see these articles from Tim Warner (note: he is also rather anti-Calvinist, and not in the usual tradition of the 19th century Calvinist Premillennialists), the only one I know of who holds to chiliasm in modern times:

• The Millennial Week Calendar according to scripture
• Oasis Christian Church – Distinctives  (includes descriptions of chiliasm, historic premillennialism, and progressive dispensationalism)

Bunyan also taught according to the literal, non-spiritualizing hermeneutic, as seen in his reference to Zechariah 14:4, in this work addressing the error of the spiritualizing Quakers:

And his feet shall stand in that day [the day of his second coming] upon the Mount of Olives’ (Zech 14:4). Where is that? Not within thee, but that which is without Jerusalem, before it on the east side.

Regarding premillennialism in church history, the following online works:

• Nathaniel West, “History of the Premillennial Doctrine” (in Premillennial Essays of the Prophetic Conference, 1879)
• VOICE OF THE CHURCH ON THE COMING AND KINGDOM OF THE REDEEMER. OR, A HISTORY OF THE DOCTRINE OF THE REIGN OF CHRIST ON EARTH. BY D. T. TAYLOR. (1861)

The Puritans, and Online Resources

In 1987 Dr. S. Lewis Johnson observed the negative slant our culture puts on the Puritans, while emphasizing the positive aspect of true Puritanism:

There is a genuine New Testament Puritanism. A separation from sin and evil that a genuine Christian must cultivate. Even Arminians and Calvinists who don’t agree on soteriological truths, do agree here if they’re believers in Christ. Christians are to separate from evil and sin in their Christian life. …. New Testament Puritanism is no harsh, repellant thing eradicating the affections. It’s the opening of the heart to eternal love, to eternal joy, to eternal comfort in rich fruitfulness. There is puritanism in the New Testament. It’s for everyone of us who named Christ. May God help us to illustrate it in our lives.

Yet in recent years within evangelical Christianity, the Puritans have made a “comeback,” with increased popularity as their writings have become more available to our generation. Over the last few years I’ve come to greatly appreciate Charles Spurgeon and J.C. Ryle, both of whom were influenced by the Puritans. So I’ve recently looked more closely at the Puritans, both in the history and literature, and put together this list of resources for introduction:

Introductory articles:

Why You Should Read the Puritans, by Joel Beeke:

He recommends starting with these three works:

• John Bunyan, The Fear of God
• John Flavel, Keeping the Heart
• Thomas Watson, The Art of Divine Contentment

then move on to the works of John Owen, Thomas Goodwin, and Jonathan Edwards.

History of the Puritan Era

Overview history:

• The Story of the Puritans, by Errol Hulse (Summary of the history)
• The Story of the Puritans (2), by Errol Hulse (this article includes brief biographies of several Puritans)

The detailed history of the Puritans, over a thousand pages in the details starting with Henry VIII, through the late 17^th century, is available online: Daniel Neal’s History of the Puritans.  The full five volumes are available online, both at Google Play and Archive.org. Here are the two volumes of the abridged set, from Henry VIII to the early 18^th century Queen Anne:

• Volume 1 (Henry VIII to King Charles I)
• Volume 2 (King Charles I to Queen Anne)

Collections of Puritan Writings

• John Bunyan Complete Collection: Bunyan Ministries
• Puritan sermons
• CCEL (Christian Classics Ethereal Library)

Puritan Blogs

• A Puritan’s mind
• The Puritan’s Woodshop (includes many free online PDFs by Puritan and Puritan-influenced writers)

Are the Saints in Heaven Aware of Us?

Often nowadays in my Bible studies, I will hear the same idea from two or more sources at about the same point in time.  At the time of the Bible Prophecy Blog article about Lordship salvation, for instance, I was continuing to hear more of the issue from things said by S. Lewis Johnson in a special message about it and elsewhere (such as in his Matthew series).  More recently, another idea — are the saints in heaven aware of things going on down here? — was mentioned by S. Lewis Johnson and by Spurgeon, in two unrelated messages:  first in SLJ’s message about the transfiguration, and a few days later in Spurgeon’s sermon #203, “The Sympathy of the Two Worlds.”

From SLJ I learned that John Bunyan certainly believed that the saints in heaven are aware of what’s going on down here, as depicted in Pilgrim’s Progress:  when the pilgrims from this world call at the gates, Moses and Elijah and some other saints are looking out over the gates.  Knowing how Spurgeon was greatly influenced by Bunyan explains Spurgeon’s similar view:

Does not the Apostle tell us that the saints above are a cloud of witnesses? After he had mentioned Abraham and Isaac and Jacob and Gideon and Barak and Jephthah, did he not say, “Therefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight”? Lo, we are running in the plains and the glorified ones are looking down upon us! Your mother’s eyes follow you, young man! A father’s eyes are looking down upon you, young woman!  The eyes of my godly grandmother, long since glorified, I doubt not, rest on me perpetually. No doubt, in Heaven they often talk of us! I think they sometimes visit this poor earth—they never go out of Heaven, it is true, for Heaven is everywhere to them. This world is to them but just one corner of God’s Heaven, one shady bower of Paradise.

The saints of the living God, are, I doubt not, very near unto us when we think them very far away. At any rate, they still remember us, still look for us, for this is ever upon their hearts—the truth that they without us cannot be made perfect—they cannot be a perfect Church till all are gathered in and, therefore, do they long for our appearing!

As to the Hebrews 12 verse referenced by Spurgeon, though, some Bible teachers — including S. Lewis Johnson, as well as John MacArthur — do not hold to such an interpretation.  Rather, they see that text as referring to the Old Testament saints — not as spectators of us but as witnesses in Scripture, and thus witnesses to us of the life of faith.

Yet scripture does give some hints elsewhere — and only hints — that the redeemed in God’s presence are aware of us in this life.  Spurgeon in the above sermon related it to Luke 15:10, which certainly teaches that the angels in heaven are aware of what’s going on here, since they rejoice over every sinner who repents.  SLJ saw a hint of this also in the transfiguration account, where Moses and Elijah are conversing with Jesus and aware of His soon departure to be accomplished at Jerusalem (reference the parallel account in Luke 9:31).

Johnson also pointed out an answer to the common objection:  how can the saints in heaven possibly be in bliss if they know about all the terrible sin and unhappiness going on down here on the earth?  But God of course also knows about all the terrible things going on here, and yet certainly He is resting in His own bliss.  Likewise the angels are certainly aware of this world’s affairs, since they then rejoice every time a sinner repents and comes to salvation.

It is a nice thought, one I hadn’t really considered that much before, but very possibly true.  In closing I offer up the following somewhat humorous words from S. Lewis Johnson, when he was here with us:

Now that’s a very comforting thing, really. That means that when I get to heaven you can think of me appearing over heaven wondering what’s going on in Believers Chapel.  I’ve often said to my students at the theological seminary, when they depart from the faith my ghost will disturb them.  Now someone might say, well my goodness, if in heaven we know what’s happening down here on the earth with all of the sin and unhappiness and tragedy, how can we possibly be in bliss in heaven if we know what’s going down here on the earth?  Well, I reply with another question.  Does not God know?  Is He not resting in the leisure of His own bliss?  Of course He is.  You see, He knows the end from the beginning, and then we shall have better perspective too.

Pilgrim’s Progress Update

I’ve been enjoying listening to Pilgrim’s Progress during my commute time.  Like other listening in the car, it’s usually short periods of time (30 to 40 minutes per day at most), but the story is easy to follow and remember from one session to the next, and now I’m over halfway through.  I’ve noticed that much of the story pauses, for Christian to re-tell the previous events: an illustration of our continuing need to remember past experiences, our testimony of how God has been faithful to us.  So much of the Old Testament includes the re-telling of God’s past dealings with Israel — several places in the Psalms (such as Psalms 105 and 106), as well as throughout the history books.  The New Testament also gives the example of Paul’s testimony (Acts 21 and 26) of his Damascus road experience.

Pilgrim’s Progress is also built on strong dialogue, and all the characters show great depth of thought — something which indeed makes “Pilgrim’s Progress” stand out above all other (human) literature.  J.C. Ryle noted that Pilgrim’s Progress was the one book that all Christians could agree on, and it was because John Bunyan only knew the one book, the Bible:

Oh, that believers in this country would learn to cleave more closely to the written Word! Oh, that they would see that the more the Bible, and the Bible only, is the substance of men’s religion, the more they agree! It is probable there never was an uninspired book more universally admired than Bunyan’s “Pilgrim’s Progress.” It is a book which all denominations of Christians delight to honor. It has won praise from all parties. Now what a striking fact it is, that the author was preeminently a man of one book! He had read hardly anything but the Bible.

Now to observations concerning specific parts of the story:
The Palace Beautiful section includes some good conversation with three women: Discretion, Prudence, and Charity.  As always, Christian shows great maturity in his answers, to a depth not common at least nowadays for new converts.  When he is questioned about how he dealt with his family — wife and four young children — before departing from them to go on his pilgrimage, he describes how he continually warned them and tried to explain everything to them.  It seems too mature in today’s world of Evangelical Christianity, especially since according to the story he was not then even saved, but only still learning, first reading God’s word — before he had even met Evangelist.

As an aside here, my memory from the previous reading was correct, that the book does not place a great deal of emphasis on his family, excepting a few scenes like this one; and even here he is much more focused on God than on unsaved family members.  By contrast, the recent movie version portrays a Christian much more attached to his wife and family, one frequently bringing up the subject and wanting someone to go save them and bring them along the journey.  Obviously some things had to change for a movie version appealing to 21st century family-focused Christians, yet the original treatment shows a clearer picture of the proper perspective that has been lost in our day.  How would today’s Christian movie-makers deal with some of the true stories from Church history, such as the martyr Perpetua — who not only gave her life as a martyr, but forsook close family relations, her father and an infant son?

Spurgeon’s commentary, Pictures from Pilgrim’s Progress, has also proved helpful, with greater explanation of some scenes such as the Palace Beautiful.  From Spurgeon I learned that this scene is like a meeting that a new believer has “with the elders” for consideration of church membership, as done in traditional baptist churches.  From Spurgeon:

These are the messengers of the church: — Prudence, who does not want to let any hypocrites in; Piety, who understands spiritual matters, and knows how to search the heart; and Charity, who judges kindly, yet justly, according to the love of Christ which is shed abroad in her heart.

Christian quickly goes from the “mountain top experience,” the high point at Palace Beautiful, to encounters with Apollyon and then the Valley of the Shadow of Death.  How true that is to experience, both as shown in various Bible accounts (such as David’s declension in 1 Samuel) and in our own lives.

What’s Next: Commuting with John Bunyan and “Pilgrim’s Progress”

In the last year of commuting time (which isn’t that long of a commute), I’ve enjoyed listening to S. Lewis Johnson’s “Acts” and “The Divine Purpose” series.  Next, I plan to listen to a Librivox recording of John Bunyan’s “Pilgrim’s Progress.”

I first read Pilgrim’s Progress in the late ’90s, when a church in the area had this book as their Sunday evening study topic. At that time I never purchased a print copy, but downloaded and printed off the online text from Gutenberg’s website of public domain books. Since then I’ve located a good free audio recording of it, from Librivox’s catalog of recordings — also available from Archive.org.  I’ve listened to a few parts of it, but never all the way through.  Another good media source, based on Pilgrim’s Progress, is the 2008 movie, a very good adaptation especially considering the usual quality of  low-budget Christian movies.  Steve Camp has also done a great song, “Pilgrim’s Progress,” with references to some of the characters and events in the book — click this link for a good YouTube presentation.

In the last year of reading Spurgeon sermons, I’ve again become aware of the great treasure to be found in Bunyan’s “Pilgrim’s Progress,”  which Spurgeon often referenced in his sermon illustrations – a fact also mentioned by more recent great preachers including S. Lewis Johnson, and Phil Johnson.

It’s been a while since I’ve actually read the book, and so now I’m looking forward to these commutes: a good time to listen to sermons as well as good quality books.

Update:  The following link lists several online resources for Pilgrim’s Progress commentaries and study-guides:

http://bibchr.blogspot.com/2010/08/pilgrims-progress-study-guide_24.html