Latest / Reformed Thinking / The Pilgrim's Progress by John Bunyan - Adventures on the Enchanted Ground

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The Pilgrim's Progress by John Bunyan - Adventures on the Enchanted Ground · Reformed Thinking

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Reformed thinking presence. The deep dive.
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Welcome to the deep dive. Hello there, good to be diving
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in. Today we're taking a really
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close look at some source material you shared.
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It's centered on a classic depiction of the Christian walk.
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Right, a well known one. Think of this as sort of a guide
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drawn straight from these pages. We want to help you pull out the
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most significant insights you know without getting lost in
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every single detail. Exactly.
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We've got notes here, excerpts that touch on spiritual dangers,
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what real saving faith looks like, and why some people seem
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to start strong but then fall away, and of course, what the
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ultimate hope is for those who persevere.
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Our aim is to help you understand what's being
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presented here, pulling out some maybe surprising facts and
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helping you grasp the core ideas.
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Yeah, we'll be digging into descriptions of specific places
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like the Enchanted Ground, the country of Beulah, and looking
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at different ways people approach the spiritual life.
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We see that in figures like Hopeful Christian and Ignorance.
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So let's unpack this material together and see what light it
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sheds on the path of faith described in these sources.
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Sounds good? OK, so first up the source
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material takes us to this place called the Enchanted Ground.
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What exactly is this place and what's the main issue the
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pilgrims run into there? Well, the text describes it as
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the specific country, and its key feature is the atmosphere,
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the air itself. The air, Yeah, natural makes 1
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drowsy. Is it particularly effects
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strangers? People not used to it.
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And we see that help pretty much immediately, right?
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He says. He feels dull, heavy, can barely
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keep his eyes open. That's right, and his first
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thought is just let's take a nap right here.
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Is lie down and sleep. Exactly.
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And it's clear this represents a a spiritual danger.
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The sleepiness isn't just being physically tired from walking.
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It's an allegory. It is.
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It symbolizes spiritual apathy, maybe lethargy or just
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complacency, that feeling of just wanting to coast
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spiritually. And Christian sees the danger
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straight away. He does, He warns, hopeful,
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immediately against sleeping there.
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Says if you do, you might never awake more.
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Wow, that's serious. It is, and he actually recalls a
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warning they received earlier from the shepherds.
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They specifically said beware of the enchanted ground and even
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more beware of sleeping. And he backs this up with
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Scripture too. He does.
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He quotes First Thessalonians 5.6.
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Therefore, let us not sleep as do others, but let us watch and
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be sober. So it connects directly to that
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biblical call for spiritual alertness.
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Precisely, it shows that this allegorical drowsiness has a
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real parallel in the believers life, the need to stay watchful
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and discerning. OK, so they're faced with this,
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this powerful urge to just give in and sleep.
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How do they decide to fight it? Christian proposes a strategy.
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He says they should fall into good discourse.
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Good discourse meaning good conversation.
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Right, meaningful talk and hopeful agrees right away.
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He actually recognizes he was at fault for suggesting sleep.
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He admits it was a mistake. Yeah, he says.
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I acknowledge myself in a fault, and had I been here alone, I
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had, by sleeping, run the danger of death.
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He sees Christian's presence as a mercy, realizing how hard it
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would be to stay awake by himself.
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Christian even has a little song about it.
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He does Saints fellowship if it be managed well, keeps them
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awake and that in spite of hell. That line, in spite of hell,
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really lands the seriousness of it, doesn't it?
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Even against something that feels passive, like sleepiness.
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It does. It frames it as part of a
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spiritual battle. So what does this suggest to
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you? Listening in about the value of
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community, not just for big trials, but for staying
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spiritually awake during those times that might feel, I don't
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know, flat or spiritually dull. And it's important that this
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good discourse isn't just idle chat.
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They decide on a very specific topic.
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What do they choose? They decide to talk about where
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God began with us. They resolved to tell each other
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their conversion stories. That's interesting.
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Not just any topic to keep them awake, but something deeply
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personal and focused on God's work.
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It really speaks to the power of remembering and recounting God's
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grace in your life as a way to well re energize spiritually to
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stay alert. And this active engagement, this
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focused talk, is contrasted sharply with another character
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mentioned, ignorance. Right.
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The text points out that while Christian and hopeful are deep
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in this important conversation, ignorance is just loiterith
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behind. He prefers to be alone.
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Yeah, when they catch up to him later, he says.
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I take my pleasure in walking alone even more a great deal
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than in company, unless I like it the better.
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He clearly doesn't care for their company, especially, it
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seems, when the talk gets spiritually challenging.
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So he chooses isolation in the very place where fellowship and
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spiritual talk are shown as the way to avoid danger.
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Exactly. His isolation on the enchanted
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ground is presented as a key difference and really a
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significant problem for him. That decision to talk about
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where God began with us really sets the stage leading directly
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into Hopeful sharing his story. That does.
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Hopeful's account is quite detailed in the sources.
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Where did he actually start from?
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What was his life like before? He describes his old life as
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being completely wrapped up in worldly pleasures.
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He mentions being at our fair, which is Vanity Fair.
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Vanity Fair, OK. And he lists the kinds of things
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he chased, treasures, riches, but also rioting, reveling,
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drinking, swearing, lying, uncleanness, breaking the
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Sabbath, a whole list. And how does he view that life
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looking back? Very starkly, he says plainly
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that if he had continued in those things, they would have
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drowned me in perdition and destruction.
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So what was the turning point? He mentions hearing divine
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things. Yes, that was the catalyst.
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He heard these things from Christian and also from
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faithful. And he mentions Faithful dying
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in Vanity Fair, right? Hearing their words brought
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about his initial conviction. He started to understand that
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the end of these things is death and that God's judgment comes on
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those who live disobediently like he had been.
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Did he just accept this conviction right away?
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No, not at all. He describes resisting it quite
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actively at first. He says he was not willing
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presently to know the evil of sin, nor the damnation that
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followed. He tried in his words to shut
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mine eyes against the light of God's Word when it started
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troubling him. Why did he resist?
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What reasons does he give? He lists a few things. 1 He
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didn't realize this inner turmoil was actually God working
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on him. He didn't know that's how God
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often begins the conversion process. 2 Sin itself was still
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sweet to my flesh. He found it genuinely hard to
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think about leaving it. Three, he couldn't easily part
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with his old friends and their lifestyle.
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The Social poll. Exactly.
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And 4th The times when conviction hit hard were just
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deeply unpleasant, troublesome and such hard affrighting hours.
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He calls them painful experiences.
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So he tried to push it down, but the trouble kept coming back.
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It did. And he says it returned worse
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than I was before. He even lists specific things
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that would trigger his awareness of sin again.
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Like what? Things like meeting a good man,
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hearing the Bible read, getting sick, hearing about neighbors
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being sick, a funeral bell tolling, thinking about his own
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death, hearing of others dying suddenly.
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Everyday reminders. Yes, and especially, he says,
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thinking about coming to judgement, that one seemed
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particularly potent. And what effect did this
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returning conviction have? He says the guilt got a faster
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hold on his conscience. He couldn't shake it off as
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easily, and even just thinking about going back to his old sins
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now that his mind was starting to be troubled brought double
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torment. So facing this persistent guilt,
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this fear, he couldn't escape. What did he try first?
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What was his solution? His first attempt was self
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improvement. He decided to endeavor to mend
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my life, believing he was sure to be damned if he didn't.
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So he started trying to live better, follow religious rules.
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That's exactly it. He details his efforts.
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He fled from obvious sins and the company that led him into
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them. He he took me, as he puts it, to
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religious duties as prayer, reading, weeping for sin,
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speaking truth to my neighbors, etcetera.
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He tried to do all the right things.
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And did that work? Did it bring peace?
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For a little while, he says he felt some relief like well then.
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But the sources make it clear his trouble returned over the
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neck of all my reformation. So why wasn't his self reform
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enough? What was the problem?
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The core issue was that these outward changes didn't fix the
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underlying problem, and they couldn't stand up against what
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Scripture said. Specific verses really troubled
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him. Which ones?
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Things like all our righteousnesses are as filthy
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rags, or by the works of the law shall no flesh be justified.
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And when you shall have done all those things, say we are
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unprofitable. Those are powerful statements
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about human effort. How did he interpret them?
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They led him to a crucial realization.
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He reasoned. If all his righteous acts are
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like filthy rags, if no one can be justified by keeping the law,
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if even doing everything commanded still leaves him
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unprofitable, then hoping to get to heaven by the law by his own
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efforts was just folly, complete foolishness.
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He used an analogy, didn't he, about debt?
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Yes, a really helpful 1. He compared it to running up a
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huge debt, say 100 lbs with a shopkeeper.
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Even if he started paying for everything he bought from that
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point on, the old £100 debt was still on the books.
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Right, the past debt remains. Exactly.
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The shopkeeper could still sue him for that old debt and have
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him thrown in prison. He saw his sins as having run a
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great way into God's book, and his current attempts at living
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better couldn't erase that past record.
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He was still liable for judgement because of his former
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transgressions. And it wasn't just the past.
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He saw a problem even in his current religious activities.
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Yes, this is a critical point in the source.
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He realized that when he looked closely at the best of what I do
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now, even his prayers or acts of charity, he still saw sin, new
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sin, mixing itself with them. This forced him to conclude
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that, contrary to his earlier optimism about his duties, there
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was enough sin in one single religious act he performed to
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condemn him to hell, even if his past life had been perfect.
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That's a deep understanding of sins pervasiveness, seeing it
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taint even his best efforts. Have you ever felt that
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frustration? Trying hard to be good enough
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only to realize your efforts just don't measure up.
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It's a central theme here, the inadequacy of self righteousness
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no matter how sincere it looks. And it was this realization that
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he couldn't save himself that led him to turn to faithful for
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advice. OK, so he's desperate.
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What was the critical advice Faithful gave him?
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Faithful told him something quite radical.
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Unless he could get the righteousness of a man who would
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never sinned, then neither his own righteousness nor anyone
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else in the world could save him.
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That must. Have been hard to hear
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initially. Hopeful admits it was.
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He says if Faithful had told him that back when he felt good
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about his self reforms, he'd have just dismissed him as a
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fool. But now, facing his own
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infirmity and the sin that clues to my best performance, he says
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he was forced to be of his opinion.
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He had to agree. Faithful then identified who
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this sinless man was. He named him the Lord Jesus, the
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one who is a God's right hand. And explain how someone gets
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right with God through him. He explained that justification,
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being declared righteous by God, comes by trusting to what He has
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done by Himself in the days of His flesh and suffered when He
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did hang on the tree. So it's about Christ's own
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actions and suffering being credited to the believer.
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Exactly. Christ's personal obedience to
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God's law throughout his life and His death on the cross as
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payment for sin are counted or imputed to the one who trusts in
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Him. And why is Christ's work
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sufficient for this? Because, Faithful explained, he
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is the mighty God. His actions and his worthiness
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are therefore sufficient to be imputed to Hopeful, if Hopeful
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would believe. So hopeful.
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Here's this amazing truth. Justification through Christ's
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righteousness alone. Did he just accept it right then
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and there? No, he had an immediate
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objection. He worried that Jesus might not
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willing to save me, perhaps because his sins were so great.
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How did faithful counter that fear?
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Faithful gave him a simple invitation.
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Go to him and see Hopeful, worried that might be
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presumptuous, but faithful assured him it wasn't because he
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was specifically invited to come.
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He referenced Matthew 11.28. Come unto me, all ye that labor,
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and are heavy laden. So the invitation is open.
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Yes, and faithful also gave him a book of Jesus.
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He's indicting the Bible, saying its truth was more reliable than
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heaven and earth, to encourage him to approach Christ freely.
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Did Faithful give him practical steps on how to see Christ?
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He did, He told Keith's Felony hopeful.
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He must entreat upon your knees with all your heart and soul the
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Father to reveal him to you. He pointed him to the mercy
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seat, the place where God makes himself available to forgive
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those who come. And even gave him words to pray.
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Yes, a pattern for prayer, acknowledging he was a Sinner,
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asking God to help him know and believe in Jesus Christ, stating
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plainly he was lost without Christ's righteousness and faith
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in it, and appealing to God's mercy to show his grace through
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Christ. Now this wasn't just a one time
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prayer for hopeful, was it? Oh, no, far from it.
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Hopeful says. He prayed this prayer over and
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over and over. In the sources note, the Father
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didn't reveal his son immediately, not at the first
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nor second, nor at the sixth time neither.
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That must have been incredibly discouraging, praying like that
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and seemingly getting no answer. It was hopeful admits he thought
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about just giving up prayer 100 times, twice told.
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So why did he keep going? What kept him seeking?
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He gives two key reasons. First, he was utterly convinced
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of what faithful had told him. Without the righteousness of
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this Christ, all the world could not save me.
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He reasoned. If I leave off, I die, and I can
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but die at the throne of grace. Continuing to seek was his only
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hope. OK, that conviction was deep.
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What was the second reason? A specific promise came to his
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mind and sustained him though it Terry wait for it because it
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will surely come, it will not. Terry from Habakkuk 2.3.
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That promise gave him strength to wait.
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What can you take away from hopefuls?
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Persistence here. Waiting on God, especially when
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answers seem delayed, requires holding on to the truth you've
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learned and the promises given. Absolutely.
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And then, after all that determined seeking, the
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revelation finally came. Tell us about that moment.
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When and how did it happen? He says.
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It occurred when he was feeling profoundly sad.
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He had a fresh, overwhelming sense of the greatness and
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vileness of my sins, and he was basically expecting judgement,
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expecting hell. And the revelation itself, how
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did he perceive Christ? It wasn't with his physical
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eyes, he clarifies, but with the eyes of my understanding.
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He saw or perceived the Lord Jesus looking down from heaven
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towards him, and he heard him say, Believe on the Lord Jesus
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Christ and thou shalt be saved. That's Acts 16.31.
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And he confessed his sinfulness right then.
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He did, He cried out about how great a Sinner he was, and the
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reply he perceived from Jesus was My grace is sufficient for
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thee from 2nd Corinthians 12.9, a direct answer to his deep
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sense of unworthiness. How did he then understand what
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believing actually meant? He connected it with coming to
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Christ. He saw from John 6.35, He that
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cometh to me shall never hunger, and he that believeth on me
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shall never thirst. That believing in coming was all
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one. It meant his heart and
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affections were running out after salvation by Christ.
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He also received assurance that whoever comes Jesus would in no
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wise cast out. And he was given more
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instruction on where to fix his belief.
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Yes, he was guided to focus on Christ as the one who came
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specifically to save sinners, who is the end of the law for
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righteousness, for believers who died for sins and rose for
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justification, who loved believers and wash them from
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sin, who acts as mediator and who intercedes for them.
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His faith was to rest entirely on Christ's person and has
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finished work. In this revelation, this true
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saving belief, what effect did it have on him?
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The sources describe an immediate and dramatic change.
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Great joy flooded his heart, tears filled his eyes, and his
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affections overflowed with love. Love for Jesus Christ, for His
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name, His people and His ways. What other specific changes did
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he experience inwardly? Several key things.
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He saw that the whole world, despite any outward
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righteousness, stands condemned before God.
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He saw how God, being perfectly just, could justly justify the
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Sinner who comes to him through Christ.
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This resolved his earlier struggle.
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He felt deep shame for his old life and was stunned by his
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previous ignorance, saying he'd never truly seen the beauty of
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Jesus Christ before. It created in him a love for a
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holy life and a powerful desire to do something for Christ's
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honor. He even felt willing to suffer,
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even die for Christ if necessary.
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That sounds like a complete reorientation of his entire
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being. It really does, and the sources
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emphasized that this true faith isn't a human achievement, but
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is wrought by the exceeding greatness of His mighty power.
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Quoting Ephesians 1.18 to 19, It's presented as God's powerful
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work in the soul. This is the picture of genuine
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saving conversion presented in these sources.
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Now let's contrast this sharply with ignorance, whose approach
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was fundamentally different. Right.
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While Christian and hopeful, we're having that vital faith
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strengthening conversation on the enchanted ground.
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Ignorance, as we noted, was lagging behind choosing to walk.
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Alone, that detachment is key. It highlights his separation
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from the very fellowship that was helping the others resist
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spiritual drowsiness in that dangerous place.
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He confirms it himself later, saying I take my pleasure in
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walking alone. When they do stop for him and
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ask how things stand between God and his soul, his answer reveals
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everything about his foundation for hope.
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What does he rely on? He says he hopes well because
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he's always full of good motions that come into my mind to
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comfort me as I walk. Good motions.
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What does he mean by that? He explains them as thinking
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about God in heaven, desiring them and claiming that he thinks
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about them and has in his mind leave all for them.
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Christian immediately challenges that, doesn't he, saying mere
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thoughts or desires aren't enough.
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Yes, he points out that even devils and lost souls can think
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about God in heaven. He quotes Proverbs 13.4.
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The soul of the sluggard desireth and hath nothing.
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Desire without reality is empty. It seems ignorance is real.
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Foundation is just his own feelings and self perception.
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Completely. When Christian asks how he knows
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he has left all for God in heaven, ignorance flatly
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replies. My heart tells me so.
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My heart tells me so. He insists his heart is a good
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one because it comforts me. In hopes of heaven he sums it
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up. My heart and life greed
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together, and therefore my hope is well grounded.
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He explicitly trusts only his heart's testimony, brushing
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aside Christian's point that God's Word needs to confirm it.
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How reliable do you think your own feelings are as a sole guide
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to your standing with God? Ignorance places absolute trust
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there. Christian then brings in the
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necessary scriptural counterpoint to this self trust.
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He quotes that proverb. Proverbs 28.26 He that trusts
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his own heart is a fool. Christian explains that having a
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truly good heart or having good thoughts about ourselves means
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our thoughts aligned with what God's Word judges are natural
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condition to be. And what is that scriptural
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judgement Christian refers to? He points to Romans 3.
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There is none righteous, There is none that do with good.
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He mentions Genesis 6.5 the imagination of the heart is only
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evil and that continually, and that man's ways are naturally
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crooked and perverse. So good thoughts about ourselves
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are only good if they agree with God's diagnosis.
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Yes, when we have a genuine sense thereof, a real awareness
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of that truth about ourselves leading to heart humiliation
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before God. And ignorance is reaction to
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this biblical diagnosis of the human heart.
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Total rejection, he says bluntly.
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I will never believe that my heart is thus bad.
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Which leads Christian to conclude.
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That ignorance therefore, never has one good thought concerning
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thyself and thy life, because his self view is completely at
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odds with God's revealed truth about his need.
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His understanding of justification, of being made
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right with God, is equally flawed.
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It is, he says. I think I must believe in Christ
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for justification, but Christian observes he says it without any
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real sense of needing Christ's righteousness, because he thinks
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so well of himself and his own deeds already.
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How does ignorance actually describe how he thinks
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justification works? He puts it two ways. 1st I
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believe that Christ died for sinners, and that I shall be
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justified before God from the curse through his gracious
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acceptance of my obedience to His law.
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OK, acceptance of his obedience. Or alternatively, Christ makes
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my duties that are religious acceptable to his Father by
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virtue of his merits, and so shall I be justified.
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Christian's assessment of this belief is very direct.
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He calls it fantastical, false and deceitful.
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Why false? What's the error?
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Christian explains it takes justification away from Christ
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personal righteousness, what Christ himself did, and applies
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it instead to ignorance, His own actions.
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It makes Christ someone who justifies actions and the person
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because of their actions that Christian insists is false.
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So how does Christian define true justifying faith in
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contrast? True faith, he says, causes the
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soul, now sensible of its lost condition by the law, to fly for
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refuge under Christ's righteousness.
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This righteousness is specifically Christ's personal
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obedience and suffering. Accepting this means the person
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is covered, shrouded in it, and presented spotless before God
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fully accepted and acquitted. Ignorance also completely
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misunderstands the effects of this true faith, doesn't he?
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Yes. He objects that just trusting
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Christ's work done without us would lead people to live
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carelessly. It would loosen the reins of our
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lust, He says. What matter how we live, He
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asks, if Christ's righteousness covers everything?
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What's Christian's reply to that common objection?
21:52
He says this shows ignorance is unaware of the true effects of
21:55
saving faith. Real faith, he explains, doesn't
21:58
lead to license and said it works to bow and win over the
22:02
heart to God in Christ, to love His name, His word, ways and
22:05
people. It changes the desires.
22:08
There's one final point of contrast.
22:09
Ignorance. His view on spiritual
22:11
revelation, right? Hopeful asks him directly if he
22:14
ever had Christ revealed to him from heaven.
22:17
Ignorance just dismisses the idea entirely.
22:20
Calls revelations the fruit of distracted brains, mere
22:22
whimsies. He thinks his own belief is fine
22:25
without any such thing. How do Christian and hopeful
22:27
respond? They firmly.
22:29
State that Christ is hidden from natural understanding.
22:31
He can't be known savingly unless God the Father reveals
22:35
him. And true faith, Christian adds,
22:37
must be wrought by the exceeding greatness of His mighty power.
22:41
They see ignorance is completely missing this divine element.
22:44
And ignorance is reaction to being pressed on these deep
22:47
spiritual truths. He basically shuts down the
22:49
conversation. You go so fast, I cannot keep
22:52
pace with you. Do you go on before?
22:54
I must stay a while behind. He physically separates himself
22:58
again mirroring his spiritual resistance.
23:00
So to sum up ignorance, he refuses counsel because he
23:04
trusts himself, rejects the Bible's view of his own
23:07
sinfulness, has a false view of justification that mixes his
23:11
works with Christ's, dismisses essential spiritual realities
23:14
like revelation, and lacks a truly changed mind and will.
23:18
The sources seem very clear. It will certainly go I'll with
23:21
him at last. Moving on from ignorance is self
23:23
deception. The sources give us another
23:25
warning example. A man named Temporary.
23:28
Who was he and what happened? Hopeful brings him up.
23:30
He was from a town called Graceless Live next door to
23:33
someone named Turnback, apparently about 10 years prior.
23:35
Temporary. Seemed much awakened
23:37
spiritually, even looked like a forward man in religion.
23:40
So he had some awareness of sin and its consequences.
23:43
Yes, the text says. He even showed it with tears
23:45
sometimes. He seemed to have started the
23:47
pilgrimage, but then Christian mentions temporary got involved
23:51
with someone named Save Self. Save self.
23:53
That name again points to the root problem, self-reliance.
23:56
Right, and after associating with Save Self, Temporary became
24:00
a stranger to Christian. So Christian and Hopeful discuss
24:03
why people like Temporary suddenly turn back.
24:05
What reasons do they identify? Hopeful lays out for reasons,
24:09
and then Christian gives the fundamental issue underneath
24:11
them all the first reason. Though their consciences get
24:15
stirred up, their minds are not changed.
24:17
Their basics, thinking and desires don't change.
24:20
Exactly, so when the initial fear of guilt or punishment
24:23
wears off, the motivation for their religious activity
24:25
disappears and they just go back to their old ways.
24:29
Hopeful uses that striking image from Second Peter 2.22, the dog
24:33
returning to his vomit. Explain that.
24:36
The dog vomits because it feels sick, uncomfortable, not because
24:39
it suddenly hates vomit. Once the sickness passes, the
24:43
desire isn't gone, so it goes back to it.
24:46
Similarly, these people are driven by fear of Hell's
24:49
torments. When that fear cools down, their
24:52
desire for heaven cools down too, and they revert.
24:55
So it's fear of consequences, not a genuine hatred of the sin
24:58
itself. That seems to be the point.
25:00
Like a criminal who fears the executioner but doesn't hate the
25:03
crime. If set free, he'll likely steal
25:06
again because his mindset hasn't changed.
25:09
The second reason hopeful gives is slavish fear of men.
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He quotes Proverbs 29.25. The fear of man bringeth a
25:16
snare. How does fear of what others
25:19
think caused them to turn back? They might seem really zealous
25:22
when they feel the heat of potential judgement, when
25:24
Hellfire flames are about their ears, as the text puts it.
25:27
But once that immediate terror fades, they start thinking about
25:30
being wise in the world's eyes, avoiding unnecessary troubles,
25:33
wanting to fit in. And so they fall back in line
25:35
with the world. OK, fear of man.
25:37
What's the third reason? The shame they feel associated
25:39
with religion. These individuals are described
25:42
as proud and in their eyes, true religion seems low and
25:47
contemptible. Too humble for them.
25:49
Apparently so. Once the fear of hell subsides,
25:52
their pride and embarrassment about being linked to something
25:55
they look down on contribute to them turning back to their old
25:58
lives. And the fourth reason?
25:59
That guilt and meditating on terror are just too grievous for
26:03
them. They dislike facing their own
26:05
misery before it actually hits because they actively shun the
26:09
thoughts of guilt and terror. When they get a break from those
26:13
feelings of conviction, they harden their hearts gladly and
26:16
choose such ways as will harden them more and more.
26:19
They don't want to let go of their pitiful old self Holiness,
26:23
as the text calls it. So avoiding the unpleasantness
26:25
of conviction actually leads them further away.
26:27
That's the idea, and Christian then summarizes it all.
26:31
He says the bottom of all is for want of a change in their mind
26:34
and will that lack of fundamental interchange is the
26:37
root cause behind all these symptoms.
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Do you recognize any of these warning signs?
26:42
Maybe in yourself at times or in others?
26:44
That temporary faith-based on fear, being swayed by what
26:47
others think, pride keeping you from humility, or just wanting
26:51
to avoid facing difficult truths about yourself.
26:54
Hopeful one asks about the manner of backsliding.
26:57
How does it typically happen step by step?
26:58
And Christian outlines a kind of downward progression.
27:02
Yes, a nine step process is described. 1 They start by
27:05
drawing their thoughts away from God, death, and judgement.
27:08
Let's focus on eternal things. 2 They begin to neglect private
27:12
duties, closet prayer, self-discipline, things done
27:14
unseen. 3 They start avoiding the company of fervent
27:17
Christians, those who are serious about their faith.
27:21
Four, they grow slack in public duties like attending worship or
27:24
church fellowship. 5 They start criticizing sincere believers,
27:28
often as a way to justify their own cooling off.
27:30
Six They begin spending time with carnal, loose, and wanton
27:34
men, worldly, undisciplined people. 7 They start indulging
27:38
in worldly or slightly sinful talk in secret, and they're
27:41
pleased if they see professing Christians doing similar things,
27:44
using it as an excuse. 8 They then begin to play with little
27:47
sins openly, becoming less concerned about outward
27:50
appearances. 9 Finally, having become hardened through this
27:53
process, they show their true colors, their unchanged nature
27:56
becomes apparent. And the end result of this
27:58
downward slide? The sources state they're
28:00
launched back into the gulf of misery, and unless a miracle of
28:04
grace prevented, they everlastingly perish in their
28:07
own deceivings. It's a stark warning about
28:10
gradual drifting and the danger of superficial beginnings.
28:14
OK, so after navigating the Enchanted Ground and reflecting
28:17
on these serious warnings, the pilgrims enter a new country all
28:20
together. This is the country of Beulah.
28:22
Yes, and the description shifts dramatically.
28:25
The air here is very sweet and pleasant.
28:28
The path to the city goes right through it, so they get to
28:31
solace themselves there for a season.
28:33
What's? The atmosphere like in Beulah.
28:35
It's portrayed as a place of pure delight.
28:37
They constantly hear birds singing, see flowers blooming
28:41
daily, hear the voice of the turtle dove drawing from the
28:43
Song of Solomon, and significantly, the sun shines
28:46
there both night and day. Where is Beulah located in the
28:49
overall scheme? It's right on the borders of
28:52
Heaven. They're within sight of the
28:54
Celestial City they're journeying towards.
28:55
It's explicitly beyond the Valley of the Shadow of Death
28:59
and out of reach of Giant Despair.
29:01
They can't even see Doubting Castle anymore.
29:03
So a place of safety and nearness to the goal, What
29:06
happens there? The Shining Ones, inhabitants of
29:08
the city, are often seen walking there, the text says.
29:11
It's where the contract between the Bride, the Pilgrim Church,
29:14
and the Bridegroom, Christ is renewed.
29:17
It quotes Isaiah 62.5. As the Bridegroom rejoices over
29:21
the Bride, so did their God rejoice over them.
29:24
It sounds like a place of deep peace and assurance.
29:27
It is they lack nothing. They find abundance of what they
29:31
had sought for in all their pilgrimage.
29:33
They also hear voices from the city itself, loud voices saying,
29:36
Say ye to the daughter of Zion, Behold thy salvation cometh.
29:40
Behold his reward is with him. That's Isaiah 62.11.
29:44
And they're called by special names there.
29:46
Yes, the people of that country, call them the holy people, the
29:49
redeemed of the Lord sought out, referencing Isaiah 62 point.
29:52
Well, the pilgrims felt more joy here, the text says, than
29:56
anywhere else further from the Kingdom.
29:58
Does this picture of Beulah resonate with you?
30:00
That experience of peace, assurance and closeness to God
30:03
that might come nearer the end of 1's earthly life.
30:06
As they draw even nearer the city from Beulah, their view
30:10
gets clearer. And the description of the city
30:12
itself is breathtaking. It is build a pearls and
30:15
precious stones, the street paved with gold, echoes of
30:19
Revelation 21. The glory of it has a powerful
30:22
effect on them. Yes, the sight is so stunning,
30:25
the reflection of the sun upon it so bright, that it makes
30:28
Christian and hopeful sick of love.
30:31
Quoting the Song of Solomon again overwhelmed by its beauty.
30:35
They also find refreshments nearby.
30:37
Yes, close to the city are the King's orchards, vineyards and
30:40
gardens, planted for his delight and the solace of pilgrims.
30:44
The gardener invites them in to enjoy the dainties and chosen
30:47
the King's own walks and resting places.
30:49
And the fruit there has a curious effect.
30:51
It does. The grapes are so delightful
30:54
they cause the pilgrims to talk more in their sleep than ever
30:56
before, suggesting a deep, almost subconscious absorption
31:00
of the sweetness and joy of being near the king.
31:02
But before they can enter the gate, there's one final major
31:06
hurdle. The river.
31:09
Yes, the river of death. It's described as very deep and
31:12
critically, there's no bridge to go over.
31:15
They must pass through it. No way around.
31:17
What's their first reaction when they see it?
31:19
The text says the pilgrims, especially Christian, began to
31:22
despond in their minds. They immediately start looking
31:25
around, hoping for some other way across.
31:28
They ask the Shining Ones about its depth, don't they?
31:30
They do, and the answer they get is crucial.
31:33
The shining ones say they can't alter the depth.
31:36
It will be deeper or shallower as you believe in the king of a
31:39
place. Wow, so the experience of death
31:42
is directly tied to the strength and focus of their faith in
31:45
Christ? That's exactly how it's
31:46
presented. What happens when they actually
31:48
step into the water? This is where Christian
31:50
struggles intensely. He began to sink.
31:54
A great darkness and horror fell upon Christian.
31:58
He largely lost his senses, couldn't recall past comforts.
32:01
His words show sheer horror of mine and heart fears that he
32:05
should die in that river and never obtain entrance in at the
32:08
gate. And his past sins trouble him
32:10
again. Yes, troublesome thoughts of the
32:12
sins that he had committed flood his mind.
32:15
He's also tormented by apparitions of hobgoblins and
32:18
evil spirits, suggesting A fierce spiritual attack at this
32:21
point of vulnerability. What does hopeful do while
32:24
Christian is going through this? Hopeful has a hard time just
32:27
keeping Christian's head above water.
32:29
Christian apparently sinks completely at times.
32:32
Hopeful does his best to encourage him, pointing towards
32:35
the visible gate and the figures waiting there to receive.
32:38
Them. But Christian is deep in
32:39
despair, even questioning if he's truly saved.
32:42
He is, he thinks the welcoming party is only for hopeful, not
32:45
him. He doubts if he were really
32:48
right, God would surely be helping him now.
32:51
He feels God has led him into this trap and abandoned him
32:54
because of his sins. Hopeful uses Scripture to
32:57
encourage him. Yes, he brings up Psalm 73,
33:00
reminding Christian that wicked people often have easy deaths.
33:04
He tells Christian these troubles aren't abandonment, but
33:07
a trial to see if he'll remember God's past goodness and rely on
33:11
him now in this distress. Does Christian respond
33:13
immediately? He pauses the text says he was
33:16
in a muse for a while, thinking it over.
33:18
Then hopeful speaks a vital word directly.
33:20
To him, what does he? Say, be as good cheer, Jesus
33:22
Christ maketh the whole. And that's the turning point.
33:25
It is hearing that Christian cries out, Oh, I see him again,
33:29
and quotes Isaiah 43.2 When now passes through the waters, I
33:33
will be with thee, and through the rivers they shall not
33:36
overflow. Thee what happens immediately
33:38
after that? Instantly both gain courage.
33:40
The enemy, the source of the fear and apparitions, become
33:43
still. Christian immediately found
33:46
ground to stand upon, and the rest of the river crossing was
33:49
shallow for both of them. How might focusing your own
33:52
belief on Christ and God's specific promises help you face
33:56
your deepest fears, maybe even death itself?
33:59
Christian's experience shows the power of remembering Christ and
34:02
His Word right in the midst of the trial.
34:05
Absolutely so. Having crossed the river, they
34:07
finally reached the other side and are met again by the Shining
34:10
Ones. Who are identified specifically?
34:11
Yes, as ministering spirits sent forth to minister for those that
34:15
shall be heirs of salvation from Hebrews 1.14, they're there to
34:19
escort them. The city is on a high hill, but
34:22
the climb is made easy for them. It is.
34:25
They ascend with ease, led by the Shining Ones, and
34:27
importantly, they leave their mortal garments behind in the
34:31
river. They go up with much agility and
34:34
speed higher than the clouds. And they talk along the way.
34:37
Yes, sweetly talking together, discussing the inexpressible
34:41
glory of the place they're about to enter.
34:44
The Shining Ones then describe this destination in vivid
34:46
detail. What is this city?
34:48
They call it the Paradise of God, Mount Zion, the heavenly
34:51
Jerusalem, citing Hebrews 12A place with countless as angels
34:55
and the spirits of just men made perfect.
34:57
And they list the blessings and rewards waiting there.
35:00
Oh yes, an extensive and glorious list.
35:02
They're told they will see the tree of life, eat its fruit,
35:05
receive white robes, walk and talk every day with the king.
35:08
Eternally experience no more sorrow, sickness, affliction or
35:12
death. Former things are passed away.
35:14
Join Abraham, Isaac, Jacob, the prophets.
35:17
Receive comfort for all their toil, joy for all sorrow.
35:20
Reap what they've sown, the fruit of prayers, tears,
35:22
suffering for the King. Wear crowns of gold.
35:25
Enjoy the perpetual sight of the Holy One, seeing him as he is.
35:28
Serve him continually with praise, shouting, Thanksgiving.
35:31
Have eyes and ears delighted by the mighty One.
35:34
Enjoy friends gone before. Joyfully welcome those who
35:37
follow. Be clothed with glory and
35:38
majesty, ready to ride out with the King.
35:40
Come with the King when he returns.
35:42
Sit with him on the throne of judgement.
35:44
Have a voice in judging enemies. Return to the city with the King
35:47
and ultimately be ever with him. What does that incredibly
35:50
detailed description of the final destination inspire in
35:53
you? It paints such a vivid picture
35:55
of glory, a stark contrast to the struggles of the path.
35:58
It really does. So we've covered a lot in this
36:00
deep dive. Drawing from these sources, we
36:04
looked at that subtle danger of apathy on the enchanted ground,
36:07
and the vital difference between just trying hard religiously,
36:10
like ignorance, and true saving faith grounded only in Christ's
36:15
work, like hopeful eventually found.
36:17
We saw the sobering reality of backsliding with temporary its
36:20
causes, mainly that lack of interchange and the step by step
36:23
decline. Then the piece of Beulah, that
36:26
place of nearness and assurance, And finally, that last Test at
36:30
the river, overcome by faith and fellowship, leading into the
36:33
incredible detailed rewards of the Celestial City.
36:37
It's a rich picture of the spiritual walk presented here,
36:40
full of clear warnings but also immense encouragement based on
36:43
Christ's sufficiency and the hope set before us.
36:45
Definitely the accounts of hopeful and Christian contrasted
36:48
with ignorance and temporary offer really valuable insights
36:51
for anyone thinking about their own path and reliance on Christ.
36:55
So consider this as you reflect on these sources.
36:58
If the depth of that final river is connected to belief in the
37:02
King of the place, how does focusing your belief right now
37:06
on the character and promises of Christ as he's revealed himself
37:09
prepare you for whatever challenges, whatever rivers
37:12
might lie ahead? Thanks for joining us for this
37:14
deep dive. Until next time, podcast Outro
37:16
Music.