Pliable is a very fitting name for one who came with the intention of dissuading Christian yet was persuaded instead. Christian’s treatment of Pliable is again an example to us. Christian certainly knew the character of his neighbor and would have likely had doubts regarding the seriousness of his commitment. Nevertheless, Christian happily invited his company. Seasoned Christians, especially ministers, should take this to heart. Although you may rightly guess that an enthusiastic new convert will not go the distance, it is not our place to turn away those who would come to Christ. We ought to gladly hold out hope to any who begin their pilgrimage to the Celestial City.

Being one of the greatest books ever written (Christian or otherwise), we should begin by noting that there will be far more regarding The Pilgrim’s Progress that could be said than we will ever have time to actually say. My aim, therefore, during these discussions is to be more devotional than literary. For an excellent guide toward the literary excellence of Bunyan’s allegory, I would turn your attention to Leland Ryken’s little guide, which though apparently out of print is available for free as a Gospel Coalition course. Thus, as we focus upon the more devotional lessons and applications of this book, let us focus our attention upon three chief elements from these first pages: Christian’s flight from the City of Destruction, Pliable’s short journey, and the danger of Worldly-Wiseman’s counsel.

Bunyan thrusts us into the story by succinctly describing our main character: “I saw a Man clothed with rags, standing in a certain place, with his face from his own house, a Book in his hand, and a great Burden upon his back.”

The misery of this man, later called Christian, is twofold. The Burden on his back is a great pain, and the knowledge that his city shall be destroyed with fire from heaven is a great distress. Both being revealed to him through his Book, which, of course, is the Bible.

Too often, especially within our therapeutic culture, we only think of the Bible as a book of comfort and encouragement, yet to the unconverted, it should first be a source of misery.

Allow me to explain. The Heidelberg Catechism rightly notes that we must know three things to “live and die happily:” the misery of our sin, how we are redeemed from that misery, and how to be thankful to God for our redemption. Knowing the misery of our sin is certainly unpleasant, but it is necessary. How can anyone understand and be thankful for redemption from sin without first understanding its miseries? Christian may be miserable and greatly burdened, but he is far better off than those around him who remain ignorant to their peril. Their peace is fleeting, for destruction will surely come. Therefore, such misery is necessary for salvation. Much like pain is necessary to remove one’s hand from a hot stove, knowledge of his miserable condition was necessary for Christian to flee from the City of Destruction. In other words, ignorance may indeed be bliss but not for long.

Again, note the twofold nature of his misery. First, he rightly feared the coming destruction, yet he also felt the weight and guilt of his sin, represented by the Burden upon his back. Both cause him to flee from the City of Destruction, forsaking even his wife and children. It is here that we must take care to understand the allegory. Bunyan is giving a vivid portrait of Jesus’ command that love for Him must make even our love of family look like hatred in comparison. Of course, neither Jesus nor Bunyan were saying that a Christian should abandon his or her unbelieving household. By no means! In fact, the New Testament encourages believers to win over their family members with their living testimony of the grace and power of Christ. What is being shown in the book is simply that no one must wait to follow Christ until the rest of their family also desires to do so. As the hymn rightly says, “though none go with me, still I will follow. No turning back.”

As Christian leaves the City of Destruction, he is caught up by two of his neighbors, both desiring to persuade him away from his journey. Christian, instead, bids them to join with him in his pilgrimage. Obstinate, as his name suggests, flatly refuses and mocks Christian. Pliable, again as expected, is wooed by Christian’s descriptions of the joys promised within the Celestial City. While there certainly are many Obstinates in the world, they rarely tend to be among the church; rather, they prefer to keep their distance and scoff at anyone who would forsake earthly treasures for the hope of heavenly ones. It is, therefore, sufficient for us to note that Christian invited his company, answered his questions, and then turned his attention to Pliable, who desired to join Christian. So should our conduct be with the obstinate around us. We must never neglect the reality that no heart is so obstinate as to be made new by the Holy Spirit; however, we must take care not to neglect those who are interested in following Christ in hopes of winning through argumentation those who have none.

Pliable is a very fitting name for one who came with the intention of dissuading Christian yet was persuaded instead. Christian’s treatment of Pliable is again an example to us. Christian certainly knew the character of his neighbor and would have likely had doubts regarding the seriousness of his commitment. Nevertheless, Christian happily invited his company. Seasoned Christians, especially ministers, should take this to heart. Although you may rightly guess that an enthusiastic new convert will not go the distance, it is not our place to turn away those who would come to Christ. We ought to gladly hold out hope to any who begin their pilgrimage to the Celestial City.

Sadly, even though Christian and Pliable begin their walk by discussing glorious truths of the riches that await God’s people, they are neglectful to keep watch in prayer (Colossians 4:2), so they slip into the Slough of Despond. In the grip of despondency, Pliable’s true nature is revealed.

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