Truth Magazine

By Phil Roberts

Why have you suffered the things you have in your life? Ultimately, sin causes all suffering. We shy away from the stark reality of this answer, but it is the only answer that comes to us from the Bible.

1. Suffering as a Natural Consequence of Sin. Sometimes the connection between suffering and sin is clear to everybody. The homosexual who contracts AIDS or the promiscuous heterosexual who contracts a venereal disease knows that sin brings suffering. Likewise, the thief who gets caught or the drunk who loses his arm in a wreck suffers as a direct consequence of his actions. Such suffering is merely the natural consequence of the biological and social order of the world which God has created.

The book of Proverbs focuses on this moral order of God’s creation, and is, therefore, filled with warnings about the natural consequences of sin. “Who has woe? Who has sorrow? … Those who linger long over wine” (Prov. 23:29-30; cf. also 11:6,19; 12:13; 13:21; 21:7,25; 22:8,14; 24:30-34; 26:27; 28:10; 28:17-22).

2. Suffering as Punishment for Sin. But sometimes God sends direct punishment above and beyond the natural consequences of sin. The cases of Achan and his family, of Nadab and Abihu, and especially of Uzzah who was struck dead after touching the ark, come immediately to mind. And lest we think such divinely administered punishment was limited to the OT, remember the case of Ananias and Sapphira from the NT. Even men of God such as Moses and David suffered severe punishment for their sins. We realize, therefore, that some of the things we suffer in our fives may well be punishment from God. “Be sure your sin will find you out” (Num. 32:23).

But often the suffering we experience in this life is so far removed from the sin that precipitated it – so indirect – that we fail to see the connection. And the fact that suffering does not seem to be distributed among men in any reasonable relationship to their individual sinfulness causes us to doubt the connection altogether. We know sinners who are the picture of health and devout Christians who are eaten up with cancer. We have seen car wrecks where an innocent child was killed and the drunk who caused the wreck was unharmed (cf. Psa. 73:3-9). And we all know that most of our own sins have not been followed by an clear and immediate punishment (Eccl. 8:11).

So maybe some suffering comes as a result of sin, we say to ourselves, but surely not all suffering can be explained that way. And what about the blind man in John 9:1-2? Jesus said the blindness resulted neither from his own sins nor from his parents’ sins, as the disciples had supposed.

Well the case of the blind man should certainly warn us against oversimplified explanations of suffering. But if we use the case to try to prove that there is no connection between sin and suffering, we miss the point altogether. The fact is, those disciples had very good reason to suppose that somebody’s sin caused the man’s blindness. They knew from the Scriptures that David’s son had died because of the sin of his parents. And they could surely recall how Jesus himself had healed the paralytic with the words: “Your sins are forgiven” (Luke 5:20), and how he had told the lame man by the pool of Bethesda to “Go and sin no more lest a worse thing happen to you” (John 5:14; cf. also the implied connection in Jas. 5:15-16).

I repeat, therefore, the assertion that all suffering is caused by sin. But the case of the blind man reminds us that not all suffering can be explained by such a direct principle as the disciples tried to apply. Thus we must consider some of the more indirect ways in which sins brings suffering.

3. Suffering as a Member of a Sinful Group. When Achan sinned (Josh. 7), the whole nation suffered defeat in battle and thirty-six men were killed. When he was caught, his family was executed with him. Even godly men such as Daniel, Jeremiah, and Ezekiel suffered along with the rest of the nation during the Babylonian captivity. Sometimes we suffer because we are associated with other people who are sinners. Indeed, some suffering comes to all men simply because they are part of the sinful group known as the human race. But the more sinful the portion of the human race that we choose to associate with, the more intense our suffering may be. Think about the suffering that Lot brought on himself and his family when he pitched his tent toward Sodom (2 Pet. 2:7-8).

The ancient writer Augustine elaborated on this point as he sought to explain to early Christians why God would have allowed them to suffer along with the pagans when Rome was sacked by the Vandals in A.D. 410. He observed that, while they might have been personally innocent of the sins that had brought suffering to the whole population, they might still be held accountable in God’s eyes simply because they had not actively fought against the sins being committed by others, but had adopted a passive and too tolerant attitude tow” sin in others. How strongly have we opposed the growing immorality of our nation?

Augustine likewise suggested that we may have associated ourselves with the sins of the world around us more closely than we would like to admit inasmuch as we often envy the sinners around us and secretly desire to live as they do (cf. Prov. 24:1-2, 19-20). We may even choose to keep quiet about sin because we realize that we reap certain benefits even from sins committed by others. We don’t know how much Achan’s family knew about the theft of goods from Jericho, but I doubt that that was the first time he had sinned, and I suspect they were well aware of his sinful practices in general, and had chosen to look the other way and enjoy the benefits of his evil.

4. Suffering to Bring Repentance from Sin. C.S. Lewis said pain is the megaphone God shouts through when he really wants to get our attention. And sometimes it’s hard to get the attention of us sinners. Amos described a series of rive judgments – famine, drought, crop disease, plague, and destruction of cities – which God brought upon the children of Israel to get them to repent of their sins (Amos 4:6-11; cf. also Lev. 26:18-33). Such suffering is partly punishment and partly warning. Or maybe it would be more accurate to say that whether such suffering is a punishment for sin on the one hand, or a warning to repent of sin on the other hand, depends mainly on how we respond to it. If we harden our hearts, it is just punishment. But if we are softened and repent, we have turned what might have been punishment into a gracious warning from our Father. “Whom the Lord loves, he chastens” (Heb. 12:6). Our suffering may even serve to warn others to turn from sin (Luke 13:1-5).

5. Suffering to Keep Usfrom Sin. God may also allow us to suffer just to enable us to resist temptations we will face in the future, or maybe even to keep us from being confronted by temptations greater than we can bear. God clearly told the Israelites that that was why he let them suffer hardship in the wilderness (Deut. 8:16-17). And Paul said that was why the Lord did not remove his thorn in the flesh (2 Cor. 12:7-10). Christ himself learned obedience by the things that he suffered (Heb. 5:8). James advises us to rejoice in suffering because such trials produce endurance, which in turn makes us “perfect and complete” (1:24; cf. 1 Pet. 4:14 also). And surely the perfection we attain through suffering includes the strength and self-discipline to resist future temptations.

Even the deaths of children in cases such as the infant son of David and Bathsheba and the son of the wicked Jeroboam may be partly explained as deliverance from sin. In fact, God specifically said that the son of Jeroboam was going to die because he was the only decent member of the family. He would get a decent burial and thus be delivered from the calamity that was about to overwhelm the rest of the royal house (1 Kings 14:12-16). This same principle is surely part of the explanation of the death of children when wicked nations such as the Canaanites were destroyed. Those children were, in a sense, being delivered from an inevitable life of sinful paganism.

In this same category we may even classify certain of the more trivial pains and sufferings that come to us in the normal course of daily life – pain from disease, for example, reminds us that we live in a corruptible, sin-cursed world in which all things will eventually pass away. We take warning not to trust in our own physical strength, but to look beyond this life.

6. Suffering Because of Someone Else’s Sin. Thus far we have considered suffering that is in some way tied to our own sin. But we know that sometimes the truly innocent do suffer. If you are prone to doubt this, just think how many I times you have caused an innocent person to suffer through your sins. Or consider the case of Naboth who suffered because of the sin of Ahab and Jezebel. Indeed, the more righteous we are the more we may expect to suffer through the sinfulness of others or even the opposition of Satan himself. The righteous man is an irritant to the world around him and that world rights back, trying either to conform him or to destroy him. Job suffered from the hand of Satan precisely because he was righteous. “Blessed are those who have been persecuted for the sake of righteousness” (Matt. 5:10, cf. especially 1 Pet. 2:19-24; 4:12-19).

7. Suffering For the Good of Other Sinners. Sometimes the righteous man willingly suffers on behalf of others, even when he knows they are sinners. Joseph told his brothers that the things he had suffered had been for their good (Gen. 45:5). Paul rejoiced that his bonds had led to a more fervent proclamation of the gospel (Phil. 1:12-18). But, frankly, such a willingness to suffer on behalf of others is exceedingly rare (Rom. 5:7). We should be very reticent to explain our own suffering in this way. But, if and when we do suffer for others, we then become truly Christ-like (Col. 1:24).

8. Suffering to Glorify God. Whatever the cause of our suffering, we can transform it to a higher purpose if we patiently endure. We can show that the power of God is greater than the power of Satan. Indeed, we can use the suffering that comes from sin as an occasion to triumph over sin and thereby glorify God (1 Pet. 4:16).

9. One Who Suffered for Your Sin. We may suffer for the good of other sinners in many different ways. But our suffering can never bring about the forgiveness of other men’s sins, or even of our own. The Bible does not teach any doctrine of penance, or any treasury of merit acquired by suffering saints. But forgiveness of sins is exactly what the suffering and death of Christ accomplished for each one of us. “He himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed” (1 Pet. 2:24, cf. Isa. 53:4-12).

Guardian of Truth XXXII: 17, 515-516, 550
September 1, 1988

By Larry Ray Hafley

A newspaper article previewed and reviewed a television documentary produced by British film maker Anthony Thomas. In the course of the column, the following extract appears.

The documentary’s most astonishing moment comes when a First Baptist theologian insists that saintly Mother Teresa – who’s given her life to helping the sick — is doomed to hell unless she’s born again.

Thomas is dumbstruck: “Yet you, because you’re born-again, can commit any sin you want between now and your death and still go to heaven?”

“I thank the Lord every day for that,” the theologian says (The Indianapolis Star, April 6, 1988, p. 13- 19, by Steve Hall).

The first paragraph correctly represents the truth. Indeed, “Ye must be born again.” But what of “the saintly Mother Teresa,” and others like her, who devote their lives to casing the ills of humanity? Unselfish, sacrificing spirits expend their time, talent and money to soothe the souls and suffering of the downcast and downtrodden. Are they lost? Will their good works count for nothing? Is it possible that such wonderful people could be “doomed to hell”?

Yes, and here is why. Even benevolent people sin. Decent and devout people sin. No amount of good deeds can erase a single sin, and “all have sinned” (Rom. 3:23). “Mother Teresa” has sinned, and if she is to be saved, her sins must be forgiven. If she lives a thousand years and feeds, clothes and houses a billion people, she, with all mankind, must stand before the judgment bar of God Almighty and give account (2 Cor. 5: 10). If her sins have not been washed away by the blood of Christ, she will be lost. As proof thereof, observe:

(1) Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity” (Matt. 7:21-23).

(2) Cornelius was “a devout (note: “devout,” not depraved) man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway” (Acts 10:2). The “saintly centurion Cornelius,” like the esteemed “Mother Teresa … .. gave much alms to the people,” but, he, too, had sinned and needed to be saved (Acts 11:14). Though he was “a just man, and one that feareth God, and (was) of good report among all the nation” (Acts 10:22), still, he was “warned of God” to hear and heed the word of God in order that he might be saved.

Neither the acclaimed “Mother Teresa,” nor any other good and gracious individual, could be more highly praised than was Cornelius. But Cornelius, like all men, had sinned, and his sins required forgiveness.

(3) If virtuous deeds could save, the rich, young ruler would have been saved (Mk. 10:17-22). If generosity could save, Jesus did not need to die on the cross. All one would need to do is live a good, moral life, help his neighbor and be saved. There are atheists and idolaters who bless and benefit mankind. Do their good works save them? No, for they, too, have sinned. As sinners, they must believe on the Lord Jesus Christ (Acts 16:31).

Hence, the Baptists are correct. One must be born again if he is to be saved.

So What?

With the remarks above, few Baptists would disagree. So what is the problem? Where is the Baptist dilemma? Read again the second paragraph of the quotation, “Thomas is dumbstruck: ‘Yet you, because you’re born again, can commit any sin you want between now and your death and still go to heaven?'”

Here is where Baptist doctrine is not consistent. Here is where it clouds and obscures truth. Here is where it repulses film makers, newspaper columnists and the general “run-of-the-mill, man-on-the-street” sinner. The Baptist does declare (and quite correctly, as noted) “that saintly Mother Teresa is doomed to hell unless she’s born again. ” But because he is born again, he “can commit any sin . . . and still go to heaven.” It is not a pretty picture. It is the Baptist dilemma.

Calvinian Baptist doctrine says one who is born again can commit any sin “from idolatry to murder” and still be saved. As the Baptist theologian said, “I thank the Lord every day for that.” Columnist, Steve Hall, sees the contradiction that dooms “Mother Teresa” to hell but delivers a born-again sinner to heaven.

It mocks the justice and righteousness of God. It affords occasion for the enemies of truth to blaspheme, and Mr. Hall does not neglect the opportunity to display the inconsistent doctrine in all its stark ugliness. Such a view hinders and suppresses the truth in unrighteousness and turns the grace of God into lasciviousness. The watching world is quick to seize the putrid carcass and parade it through the streets as a representation of the true grace of God. “This,” they shout, “is the theology of born-again Christianity. Do good and burn in hell if you are not born again, but once born again do evil and still go to heaven.” It is a tragic perversion of truth, but it concisely and correctly manifests the Baptist dilemma. And what shall we say to these things? Shall we.

(1) Slander those who point out the dilemma? Shall we say it is just another case of a heathen unbeliever trying to revile the faith of Christ? Shall we ignore the issue and condemn the media as a biased bunch of God haters whose damnation is just?

(2) Stay above such controversies and decry and deplore muckraking opportunists? Shall we smile broadly, wink often, and hope that sinners are unaware of such issues, and seek to convert them with the warm personality and general “feel goodishness”?

(3) Tell the truth? Shall we admit the position and acknowledge the unfavorable posture? Shall we then explain the difference between the truth and Baptist theology? Shall we candidly denounce Baptist doctrine and kindly replace it with the doctrine of Christ?

The world of unbelief is too shrewd to be fooled with the “good ol’ boy” approach. They see the maize and the mess of denominational dogmas, and they identify Christians with it. We are in the same lump; we are cut from the same cloth in the eyes of the world. So, the Baptist dilemma affects us. We must, therefore, admit, explain and clarify it. We must show the mocking world that the Bible does not teach such theology, that such dilemmas are those of false religion, not of the true not of the truth.

Brethren, evil and error cannot be answered with your best grin. Do not be deceived. A warm, vibrant, loving, smiling personality, by itself, is not the answer. Jim Bakker can beat anyone at that game. He can out-smile a possum. So, think not that good humor alone will win souls. Do not think that an upbeat, positive, enthusiastic attitude, by itself, will solve and surmount any challenge. Besides, Zig Ziglar and Robert Schuller have us all beat on that scale. Ziglar and Schuller are paramount “possibility thinkers,” and they will win that match. The world of unbelief sees through the thin veneer and facade of a superficial positive mental attitude. Yes, we must be happy and excited; we must look for the pure, the powerful and the positive, but we must also confront the dirty and the dangerous directly and decisively, “casting down imaginations (reasonings of men) and every high thing that exalteth itself against the knowledge (the truth) of God” (2 Cor. 10:5).

The Simple Solution

The simple solution to the Baptist dilemma as posed in the newspaper article is found in Ezekiel 3. Read again the quotation at the beginning of this essay. With it in mind, read Ezekiel 3:20, “Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.” Further, “But when the righteous turneth away from his righteousness, and commiteth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die” (Ezek. 18:24).

In other words, if you are saved, but turn back to iniquity you will be lost (cf. 2 Pet. 2:20-22; Jude 5). That passage is consistent with the truth, justice and righteousness of God. It removes the stench and stigma of Baptist doctrine from the hands of unbelievers who would discredit the way of righteousness, and “I thank the Lord every day for that.”

Guardian of Truth XXXII: 16, pp. 485-486
August 18, 1988

By John R. Gibson

No one should ever begin to preach the gospel without an awareness of the responsibility involved. In his letters to Timothy, Paul seeks to impress upon his young friend the importance of guarding both his life and his doctrine from reproach (1 Tim. 4:11-16). Are those of us preaching the gospel today examples in word, in conduct, in love, etc.? Do we know what qualities characterize such a man? In seeking to take heed to myself and my doctrine, I have been helped by a consideration of Paul’s first letter to the Thessalonians. Specifically, 1 Thessalonians 2:1-12 reveals characteristics of a good preacher (or Bible class teacher, personal worker, etc.) which all of us would do well to consider. Please take the time to read these verses before proceeding further.

Bold (2:2)

Opposition and adversity must not silence the preacher of God. Paul reminds the Thessalonians that before arriving in Thessalonica he had been beaten and imprisoned at Philippi (Acts 16). Did persecution produce in Paul a hesitancy to preach or a watered down gospel? By no means: “We were bold in our God to speak to you the gospel of God in much conflict.” Let us all preach and teach with the same boldness, for “God has not given us a spirit of fear” (2 Tim. 1:7).

Certain Of His Convictions (2:3)

Paul could be bold in the face of opposition because he was certain that his exhortation did not come from deceit or error. Here was a man certain of what he believed and why he believed it. There is great danger when a man begins to preach without being certain of the source of his convictions. Many a pulpit has been filled by one whose faith was his father’s and whose sermon was straight from an outline book. Godly parents are a blessing and outline books can be helpful, but it is imperative that our convictions come from God and not man. That necessitates studying the word for ourselves and thereby developing a faith that is our own (Rom. 10:17).

Without Guile (2:3)

Paul makes a claim that some gospel preachers could not make he claims that he did not try to use trickery, deceit or guile to make converts. If not careful, we may become so number conscious that we use ploys designed to have people baptized before they realize what is happening. Converts must be taught of God (Jn. 6:44f) and not tricked by a slick salesman.

Not A Crowd-Pleaser, But A God-Pleaser (2:4)

Paul always behaved himself properly when working with brethren (1 Thess. 2: 10); he was willing to forego his rights for the sake of the gospel (1 Cor. 9); he urged the brethren at Rome to be tolerant and seek to please one another (Rom. 14:1-15:7; esp. 15:2); in short, Paul did his best to get along well with others. But even though he sought good relations with others, at the same time, he realized that he must first please God. It is wonderful when we are able to please both God and man, but it cannot always be that way and, like Paul, we must make it a priority to please God first. Preaching the truth on divorce and remarriage, decency of dress and other unpopular subjects will likely please few men, but preaching the whole counsel of God will please the One we should desire to please. “For if I still pleased men, I would not be a servant of Christ” (Gal. 1:10).

Avoiding Flattery (2:5)

While it is true that Paul frequently used sincere praise and commendation in his teaching efforts, he never resorted to empty flattery that appealed to a man’s pride. Never forget that the gospel must first humble a man before he can be exalted. Proper teaching will show a person that the church does not need him, but rather, he desperately needs the Lord.

Not Covetous (2:5)

When Paul went to Thessalonica, it was not a move motivated by thoughts of monetary gain. Though the Philippians sent him some help (Phil. 4:15f), Paul still had to work with his own hands in order to preach there (1 Thess. 2:9; 2 Thess. 3:7-9), for he would not allow or require the Thessalonians to support him lest he be accused of covetousness. In this day when preachers are generally well paid, it can be a real temptation to become flattering men pleasers unwilling to risk losing financial support because of controversial preaching. Some resort to guile or whatever is necessary to gain “converts” so that the offering can be increased. The solution to such a problem is not discontinuing the support of gospel preachers (a scriptural practice – 1 Cor. 9:14), but having both the preacher and the church realize that no matter who signs the check the preacher must be a servant of God and not a hireling of the church. Churches should desire that the one laboring with them preach in such a way as to please God and not those providing his support. And remember: good preaching will not be enough to get a covetous man into heaven (1 Cor. 6:9f).

Balanced

One of the greatest challenges a preacher faces is maintaining a balanced approach in his teaching. This study has focused so far on strength, courage, boldness, etc. and there are some who seem to specialize in these characteristics. On the other hand, there are those who seem to manifest only the gentleness that is seen in the remainder of our study. What we need are men who are able to blend the two. Remember that it was possible for the same apostle to claim boldness and yet admit to the gentleness of a nursing mother.

Gentle (2:6f)

Paul and his companions did not arrive in town making the type of demands an apostle might be expected to make. (Some preachers I know would do well to read 1 Thess. 2:6 before their next gospel meeting.) They did not seek glory from men, but instead were as gentle as a mother nursing her children (NKJV & NASB). Boldness and gentleness are often difficult to combine, but we must make every effort to do so. Boldness does not justify ugliness; gentleness does not necessitate weakness.

Giving Of Self (2:8f)

Why did the preaching of Paul and his companions have a great impact on so many towns? It may well have been the fact that Paul, Silas and Timothy offered more than the gospel – they offered themselves. If we would make those whom we seek to teach “dear to us” we would probably be more effective in our presentation. Preaching the gospel can never become simply a profession; it must be our very life itself. Our attitude must be: “I will very gladly spend and be spent for your souls” (2 Cor. 12:15).

Blameless In Conduct (2:10)

Many can offer firsthand testimony regarding the damage done to a church when a preacher (or any other teacher) does not live in a manner consistent with his teaching. Paul, Silas and Timothy may not have met with great success everywhere they preached, but their work was never destroyed by their own wickedness. Right or wrong, people always judge the conduct of preachers more strictly and we need to be careful lest we destroy the effectiveness of our preaching by careless conduct. (Parents should also take a lesson from Paul and realize that they cannot teach their children to do things that they themselves are unwilling to do.)

Behaving Like A Loving Father (2:10-12)

Like a father with his children, Paul exhorted the Thessalonians to walk properly before God. A good father teaches his children out of concern for them; he points out that obedience is for their own good. We must not be afraid to reprove and rebuke (2 Tim. 4:2), but it should be the kind of rebuke that a father concerned for the welfare of his children might offer. Let us make certain that when we reprove and correct, it is as one with fatherly love and not a vengeful malice.

The preaching of the gospel is a great work and there is always a need for more men who will follow the example of Paul (who followed Jesus). May God help us to become brave, fearless, truthful and frank, but at the same time, loving and gentle.

Guardian of Truth XXXII: 16, pp. 483-484
August 18, 1988

By Norman E. Fultz

He was in the furniture business, a merchant in a moderately sized southern town. In a musical message in his radio advertising, he invited folk to “Come on down, We’ll sell you some happiness.” A catchy jingle! And it reflected an idea widely held in our society, that happiness is to be found in the possession of “things.” The truth is, however, that this precious commodity is not for sale by a merchant anywhere.

Money can’t buy happiness, a truism! Contrary to the bumper sticker which says, “Whoever said that money couldn’t buy happiness, just doesn’t know where to shop.” Someone else was getting much closer to the truth when he said, “Happiness comes not from the things you have, but from the lives you touch.”

There are many evidences of unhappiness in our society. Marriage problems, family conflicts, escalated divorce rates, hundreds of thousands of patients in mental hospitals due to stress from many causes, ten million alcoholics, millions more abusing drugs of other sorts, a near epidemic suicide rate – all are mirrors of unhappiness.

But they are all seeking happiness the drunkard and the sober man, the rich and the poor, the learned and the illiterate, the criminal and the law-abiding citizen. However, most do not know where it can be found, and the result is that they are seeking happiness in all the wrong places and in wrong behavior. Their search thus becomes counter-productive. Let me explain.

Happiness! What Is It? Where Does One Go To Get It?

Happiness is not to be found in the satisfaction of unbridled lusts. The writer of Ecclesiastes shows the fallacy of this idea in chapter two. And many moderns who sought to fulfill all their lusts with no restraint have learned too-late that a life of promiscuity often increases the loneliness and emptiness it hoped to alleviate and pangs of guilt enslaved them. Millions have learned that strong drink neither drowns one’s sorrows nor offers a lasting sense of euphoria. It rather creates an insatiable longing for more (Prov. 23:35). Permanently broken lives are often the result of experimentation with drugs when addiction has occurred, leaving a monkey on one’s back, pain and frustration in the heart. And that is to say nothing of the agony felt by loved ones who stand by in an utter sense of helplessness to do anything.

Happiness is not found in self-centeredness. Jesus Christ taught that there is more blessedness in giving than in receiving (Acts 20:35), and it is better to serve than to be served (Matt. 20:28). How different from the modern philosophy that cries, “Look out for number one.”

Happiness is not to be found in self-pity. Instead of self-pity, inspired Scripture rather teaches that one should develop a sense of pity toward others (1 Pet. 3:8). Such an individual sees the pitiable plight of the less fortunate and seeks to remedy that plight. The word used in the passages means “tender-hearted or compassionate.”

Happiness is not found in vengefulness. How truly miserable one makes himself who harbors a “get even” attitude. Instead of “rendering evil for evil ‘ or railing for railing,” to the contrary, offer blessing (1 Pet. 3:9).

Where then, or in what, is happiness to be found? Consider the divine recipe for happiness found in 1 Peter 3:8-12 which includes a quotation from Psalm 34:11-15. The passage asks for the attention of those that “would love life and see good days.”, What better way to define the happy life?

Teachability. The plea the writer makes is, “Hearken . . . I will teach.” An attitude of teachability, of openness to hear the will of God is involved.

Rule the speech. The inspired penman instructs “keep the tongue from evil.” That evil would include falsehood, vulgarity, profanity, faultfinding, and tale-bearing among other such unsavory kinds of speech. And he appeals, keep “the lips from speaking guile.” Deceit, flattery, pretense are forms of guile prevalent in some circles of society.

Control the conduct. Both negative and positive considerations are involved as he pleads, “depart from evil and do good.” Contentment, one of the companions of happiness, and disorderly conduct do not go together.

And finally, he that would love life and see good days should promote peaceful relationships. “Seek peace and pursue it, ” he says. And remember that Paul said to the Romans, “If it be possible, as much as lieth in you, live peaceably with all men” (12:18).

Friend, has happiness eluded you9 Have you sought for it in all the wrong places? If you would enjoy true happiness, seek God’s will and let him have his way with you. And there is this promise, “The eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil” (1 Pet. 3:12).

Guardian of Truth XXXII: 15, p. 467
August 4, 1988