The Only Pathway
To True Happiness

Chapter 2

Happy are those that mourn
for they will be comforted.
Matthew 5:4

Representing our attitude towards our sinful state

Typical confession: Father, now that You have made me acutely aware of my sinful condition, I am deeply sorry that my life constitutes a grievous blemish in the landscape of eternity.

The first stipulation in the constitution of the kingdom demands that we acknowledge our sinfulness. Stipulation number two is a logical follow-up to this in that it demands that we also entertain deep remorse for the fact that we are sinners. Thus . . .

`The mourning here brought to view is true heart sorrow for sin.' (MB9)

Some might consider that such sorrow for sin would undermine their self-image, lower their dignity, and debase their manhood. Others again would pronounce it a form of weakness, but the truth is that . . .

Sorrow for sin `is the strength which binds the penitent to the Infinite One with links that cannot be broken. It shows that the angels of God are bringing back to the soul the graces that were lost through hardness of heart and transgression. The tears of the penitent are only the raindrops that precede the sunshine of holiness. This sorrow heralds a joy which will be a living fountain in the soul.' (DA300)

We do need to take special note, however, that the sorrow for sin that is here spoken of does not come naturally to the carnal heart and that, as such, it is important that we understand that while a mournful spirit is a condition of the kingdom, it is not a condition for coming to Jesus.

`Must the sinner wait until he is filled with remorse for his sin before he can come to Christ?' (1SM390)

This would be a fatal mistake for . . .

`Of ourselves we have no power to repent of sin.' (1SM381)

This is why . . .

`The Lord wants no man to wait until he thinks that he has repented before he takes steps toward Jesus.' (8T64)

We must come to Jesus just as we are, for . . .

`We can no more repent of sin without Christ, than we can be pardoned without Christ.' (1SM381)

`The very first step to Christ is taken through the drawing of the Spirit of God; as man responds to this drawing, he advances toward Christ in order that he may repent.' (COL390)

This important fact warrants repeating: Repentance, which includes deep sorrow for sin, is not a prerequisite for coming to Jesus - rather, it is what happens when we come to Jesus. This is why His personal invitation summonses us not only to come to Him, but to come, just as we are, and to learn of Him. As we learn of His perfect innocence, and as we marvel at the Love that condescended to be whipped, beaten and crucified in our place, self-love must be dethroned, and deepfelt remorse must take hold of us for . . .

Self-worship cannot flourish in the soul that keeps fresh in memory the scenes of Calvary.' (DA 661)

`When the sinner beholds Jesus lifted up upon the cross, suffering the guilt of the transgressor, bearing the penalty of sin; when he beholds God's abhorrence of evil in the fearful manifestation of the death of the cross, and His love for fallen man, he is led to repentance toward God because of his transgression of the law which is holy, just, and good.' (1SM324)

`The simple story of the cross of Christ, His suffering and dying for the world, His resurrection and ascension, His mediation in the sinner's behalf before the Father, subdues and breaks the hard and sinful heart, and brings the sinner to repentance.' (SD228)

We all need to be reminded, daily, that when Jesus was lifted up upon the cross, he was a sorry sight indeed. Scripture tells that, unlike most artistic representations of our crucified Lord, . . .

`His appearance was so disfigured beyond that of any man and his form marred beyond human likeness.' (Isaiah 52:14)

And this he endured for us. The very thought of such love, enduring such suffering, for wretches such as we are, must have a profound effect upon even the hardest of hearts. Thus the prediction of the Master Himself:

`They will look on me, the one they have pierced, and they will mourn . . . as one mourns for an only child, and grieve bitterly . . . as one grieves for a firstborn son.' (Zechariah 12:10)

Yet Jesus does not abandon us in our sorrow, for the blessing that is promised to all who mourn is that they will be comforted. Speaking of His commission, Jesus announced:

`The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to preach good news to the poor [in spirit]. He has sent me to . . . comfort all who mourn, and provide for those who grieve in Zion - to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the Lord for the display of His splendor.' (Isaiah 61:1-3)

In view of the above, therefore, we can appreciate why . . .

`It would be well for us to spend a thoughtful hour each day in contemplation of the life of Christ,' and why `we should take it point by point, and let the imagination grasp each scene, especially the closing ones.

`As we thus dwell upon His great sacrifice for us, our confidence in Him will be more constant, our love will be awakened, and we shall be more deeply imbued with His Spirit. If we would be saved at last, we must learn the lesson of penitence and humiliation at the foot of the cross.' (DA83)

This is because . . .

`The light shining from the cross reveals the love of God. His love is drawing us to Himself. If we do not resist this drawing, we shall be led to the foot of the cross in repentance for the sins that have crucified the Saviour.' (DA176)

Truly, God has met our every need. He gave us His law that we might realise our sinfulness, then He gave us Calvary, that we might discern the consequences of sin, and mourn over the pain and the hurt that we have caused Him, then he gives us His Holy Spirit to comfort us in our sorrow.

What can we say in response to God's kindness, except to echo the sentiments of Paul:

`Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of comfort, who comforts [us] in every sorrow.' (2 Corinthians 1:3, 4, Williams)

Unsanctified Sympathy

`In order to receive help from Christ, we must realize our need. We must have a true knowledge of ourselves.' (8T316)

In fact, as far as our salvation is concerned, . . .

`It is only he who knows himself to be a sinner that Christ can save.' (Ibid.)

This is because . . .

`Only as we see our utter helplessness and renounce all self-trust, shall we lay hold on divine power.' (Ibid.)

If this is the case then, when someone is taken in fault, and this comes to the notice of the church leaders, the matter must be dealt with in the most serious light - not because it is our duty to make a fellow sinner feel awkward and embarrassed, not in order to estrange ourselves from him, but because it is our duty to help him to maintain the blessing that is promised to mournful, remorseful sinners.

When considered in this light, we realise that firm discipline, lovingly administered, should never be looked upon as an unkindness, but as a genuine effort to keep our fellow erring sinner drinking at the fount of blessing - and thus to help him to retain his citizenship in the kingdom.

Yet, when one is taken in fault, there will always be some who will emphasize the mercy side of love, but who fail to appreciate the justice side of love. These will attempt to shield the guilty party from any manner of confrontation or confession, and from any kind of discipline or correction.

`There are ever to be found those who will sympathize with those who are wrong.' Yet `many are the souls that have been destroyed by the unwise sympathy of their brethren. . . .These false sympathizers will have an account to settle with the Master by-and-by for their work of death.' (3T328-9)

`If God, through His servants, reprove and rebuke the erring, there are those who stand ready to sympathise with those who deserve reproof. They will seek to lighten the burden which God compelled His servants to lay upon them. These sympathizers think they are performing a virtuous act by sympathizing with the one at fault, whose course may have greatly injured the cause of God. Such are deceived. They are only arraying themselves against God's servants, who have done His will, and against God Himself, and are equally guilty with the transgressor. There are many erring souls who might have been saved if they had not been deceived by receiving false sympathy.' (4SGa13)

These false sympathizers are usually quite sincere, but they are sincerely deceived in that they have not come to the realisation that . . .

`The corrections of discipline are the way of life.' (Proverbs 13:18)

The end result is that through their inappropriate sympathy, a sympathy that shields the wrongdoer from realising the full gravity of his actions, they do more to hurt the guilty than to help him. And besides, they are depriving him of great joy, because . . .

`The sweetest joy comes to man through his sincere repentance toward God because of the transgression of His law.' (3T481)

Sadly, and typically, the love that is shown to the erring by these false sympathizers is seldom shown to those who suggest that stern discipline is called for. In practice it will be found that . . .

`Some will lay blame upon the one whom God has sent with a message of warning, saying, He is too severe; and in so doing they become responsible for the soul of the sinner whom God desired to save, and to whom, because He loved him, He sent correction, that he might humble his soul before God and put his sins from him.' (3T329)

`In almost every case where reproof is necessary, there will be some who entirely overlook the fact that the Spirit of the Lord has been grieved and His cause reproached. These will pity those who deserved reproof, because personal feelings have been hurt. . . . In nine cases out of ten if the one reproved had been left under a sense of his wrongs, he might have been helped to see them and thereby have been reformed. But meddlesome, unsanctified sympathizers place altogether a wrong construction upon the motives of the reprover and the nature of the reproof given, and by sympathizing with the one reproved lead him to feel that he has been really abused; and his feelings rise up in rebellion against the one who has only done his duty.' (5T679)

Thus we realise that false sympathizers do nothing more than settle the wrongdoer in his wrongdoing. As Jeremiah would tell us:

`They strengthen the hands of evildoers, so that no one turns from his wickedness.' (Jeremiah 23:14)

Redeeming the Erring

`Human beings, themselves given to evil, are prone to deal untenderly with the tempted and erring.' (Ed90)

This is because the ways of love, being the ways of God, are foreign to the carnal heart. Realising this, we would do well to take special note of the counsel that has been given us regarding our dealings with, and our attitude toward, our fellow erring mortal.

While the above makes it clear that sin must be called sin, and that firm discipline is indispensable, Paul gives us the reminder that . . .

`If someone is caught in a sin, you who are spiritual should restore him gently.' (Galatians 6:1)

So often we see those who make mistakes treated as dead flesh by the vultures amongst professed believers. These need to realise that . . .

`When we suppose one to be in error and sin, we are not to divorce ourselves from him. By no careless separation are we to leave him a prey to temptation, or drive him upon Satan's battleground. This is not Christ's method' (DA655-6)

Remembering their fallibility, . . .

`Those who are themselves "compassed with infirmity" should be able to "have compassion on the ignorant, and on them that are out of the way." ' (DA297)

`Often the truth must be plainly spoken to the erring; He must be led to see his error, that he may reform. But you are not to judge or condemn. Make no attempt at self-justification. Let all your effort be for his recovery. In treating the wounds of the soul, there is need of the most delicate touch, the finest sensibility. Only the love that flows from the Suffering One of Calvary can avail here. With pitying tenderness, let brother deal with brother, knowing that if you succeed, you will "save a soul from death," and "hide a multitude of sins." ' (DA440)

`In labor for the erring, let every eye be directed to Christ. Let the shepherds have a tender care for the flock of the Lord's pasture. Let them speak to the erring of the forgiving mercy of the Saviour. Let them encourage the sinner to repent, and believe in him who can pardon. Let them declare, on the authority of God's word, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.'' 1 John 1:9. All who repent have the assurance, "He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.'' Micah 7:19 (DA806)

`Toward those who fall into sin, the church has a duty, to warn, to instruct, and if possible to restore. "Reprove, rebuke, exhort,'' the Lord says, "with all long-suffering and doctrine.'' 2 Tim 4:2. Deal faithfully with wrongdoing. Warn every soul that is in danger. Leave none to deceive themselves. Call sin by its right name. Declare what God has said in regard to lying, Sabbathbreaking, stealing, idolatory, and every other evil.' (DA805, 806)

But all of our efforts will be in vain unless we remember our own tendency to err, and unless we bear in mind that . . .

`The erring can be restored in no other way than in the spirit of meekness, gentleness and love.' (5T613)

Even on the personal level, . . .

`We are to have a spirit of pity, of compassion toward those who have trespassed against us, whether or not they confess their faults . . .  But if they say, "I repent,'' then . . . we are freely to forgive from the heart their trespasses against us.' (SD153)

Redeeming The Erring

`Wouldst thou an erring soul redeem,
And lead a lost one back to God?
Wouldst thou a guardian angel seem
To one who long in guilt has trod?
Go kindly to him, take his hand,
With gentle words, within thine own,
And by his side a brother stand,
Till thou the demon sin dethrone.

Scorn not the guilty then, but plead
With him in kindest, gentlest mood,
And back the lost one thou mayest lead
To God, humanity, and good.
Thou art thyself but man, and thou
Art weak, perchance to fall as he;
Then mercy to the fallen show,
That mercy can be shown to thee. (5T613)