“Youth Day” Attendants Ask... (3)

Yes, this is possible. Moses is a case in point. After his repeated objections to the Lord’s clear calling (Ex. 3:11,13, 4:1, 10,13), “the anger of the Lord was kindled against Moses” (Ex. 4:14a). In such cases, “over waiting” hardens into unbelief when human impossibility is consistently placed before divine possibility. The fruit is a lack of expectation due to focussing on self, rather than a holy expectation which focuses on God.

Nevertheless, we are convinced that most persons do not “over-wait” God. Rather, most err in the opposite extreme, for “waiting” is harder work than “working.” Reinforced by our natural hearts and a fast-paced, “instant-solution” society, we are prone to be repulsed by “waiting on God” (Ps. 27:14). Sadly, the art of spiritual waiting is largely lost among modern Christendom— including many of God’s established children.

Generally speaking, God teaches His people more in times of waiting than in times of possessing. True, Spirit-wrought waiting teaches us our human sinfulness and dependence on God more fully; purifies and matures our faith; makes us patient in adversity and prepares us for fresh trials; weans us from all outside of Christ and leads us to a closer life with Him; and serves to mortify sin and worldliness within us.

In sum, ask God for this twofold blessing: “Lord, let me neither run ahead of Thee with presumptuous faith, nor let me lag behind Thy clearly revealed will by stubborn unbelief.” The secret of reaching this delicate balance lies in a constant dependence on the Holy Spirit and a realization that true waiting is an active — not an indifferent or lazy—grace. In true waiting on God, active hope looks expectantly through the “window” of divine mercy; active faith knocks prayerfully on the “door” of divine mercy; active love bows submissively under the “footstool” of divine mercy.

Last summer a group of country and rock ’n roll singers participated in a program known as “Live Aid.” This program raised money for the starving people of Ethiopia. In twenty-four hours in London and Philadelphia, their concerts raised millions of dollars. Is it wrong to donate or participate in a good cause like this?

Though we must sympathize deeply with starving peoples, we must never allow a right end to justify a wrong means. This is the erroneous doctrine of pragmatism.

Hope looks expectantly...

Faith knocks prayerfully...

Love bows submissively...

With regards to donating to needy countries, you ought to pursue more justifiable and reliable means. You may not be aware of the fact that our denomination has a very active National-International Disaster Committee which donates thousands of dollars annually to needy peoples around the world. Your church periodically takes a collection for this worthy cause and deserves your wholehearted support. (No doubt this committee would also appreciate your personal suggestions and/or donations. To contact its clerk/treasurer, write: Dr. Gordon Deur, First Neth. Reformed Congregation, 540 Crescent St. N.E., Grand Rapids, Michigan 49503.)

Where was Daniel in chapter 3?

No one knows, but we may be assured he did not bow to the image Nebuchadnezzar had erected.

What is wrong with a church member not going to church if he listens to tapes and sermons regularly at home? Isn’t this also using the means of grace?

Certainly tapes and sermons are a means of grace. Both may serve as rich blessings within the home. But both are abused when used as substitutes for church attendance (except for lawful impediments).

Private worship via a tape recorder or read sermon in the home may not supplant public worship in church. A sermon read at home is not to be equated with a sermon read in church. A congregation is more than a mere collection of individuals; it also contains a corporate element. A church is also a body, a group confessing its beliefs in God and His Word; hence, there must be mutual worship. The command for public, corporate worship is explicit: “Not forsaking the assembling of ourselves together, as the manner of some is” (Heb. 10:25a).

I am a wretched sinner before God, and I know I must come to Christ. But I am held back by a terror of being deceived. Something keeps telling me that Christ would never want me. How can I be sure that I will not be deceived?

My dear young friend, the Lord Jesus Christ has come for wretched sinners. His open reception of “publicans and sinners” earned Him the bitter hatred of the Pharisees (Lk. 15:1-2). Oh, His heart and arms are wide open for the lost and needy! When the Lord opens our eyes to see the willingness of Jesus Christ, we realize that He is always more willing to save wretched sinners like us than we are ever willing to be saved.

QUESTIONS ANSWERED

Keep courage. Read much in Scripture (Jn. 5:39). “Pray without ceasing” (1 Thes. 5:17). Follow the advice of God’s Word: “Open thy mouth wide, and I will fill it” (Ps. 81:10). Seek grace to flee to Christ. Christ is the best assurance against deception, for He is the very object of true faith (cf. Heb. 12:1-2). Speak with God’s people—particularly those noted for their spiritual maturity and wisdom. If your church has a pastor, visit him. If not, contact an elder or feel free to write or call me personally. I would welcome the opportunity to speak with you further.

Finally, please remember that Satan’s great goal is to keep young people like yourself away from Christ and a personal, saving relationship with Him. I pray that he may not gain the victory in your life.

Remember, too, that salvation is never dependent on your worthiness. Salvation is a free gift of grace which God loves to bestow upon sinners. God proclaims to you also, my friend: “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Is. 45:22).

If someone purposely kills himself, and dies instantly, are we allowed to have a reasonable hope for his salvation?

No. Instant suicide is a unique sin as no time for repentance follows the act of sin itself. Moreover, as a general rule, our forefathers have rightly maintained the scriptural principle that God does not leave His children over to themselves to the extent that they would take their own lives. This is supported by at least three scriptural concepts:

First, the meritorious sufferings of Christ. Jesus was also tempted to commit suicide (Mt. 4:6), but having withstood this temptation (v. 7), His elect shall not succumb to it (though suicidal thoughts and fears may exist for a child of God during seasons of intense darkness and grief, cf. Psalms 34 and 116).

Consequently, each of Scripture’s four examples of instant suicides which had no purpose beyond the death of the individual, were committed by unregenerate persons (i.e., Saul, Ahithophel, Zimri, and Judas Iscariot).

Secondly, the intercessory prayers of Jesus. “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not” (Lk. 22:31-32). Satanic unbelief in self-death shall not gain the ultimate victory over saving faith merited, applied, and preserved by Christ.

Christ is the best assurance against deception, for He is the very object of true faith.

Third, the faithfulness of God. “There hath no temptation taken you but such as is common to man: but Cod is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way of escape, that ye may be able to bear it” (1 Cor. 10:13).

Please note, however, that this month’s question differs from that asked three months ago: “When a person commits suicide, could there be hope for him to be saved between the point of attempt and the actual time of death?” (Banner of Truth, August 1986, p. 217). Without implying a similar possibility of hope for those who commit instant, “successful” suicide, since time for repentance is not allotted, this “August” question may be answered that such hope would be very unusual — but not impossible — since time for repentance is allotted.

All of our Reformed forebears speak with one voice in the case of immediate, “successful” suicides, which is aptly summarized by Rev. J. Fraanje: “A murderer can receive forgiveness of sin, but how can a self-murderer expect to receive forgiveness? He has taken upon himself to cut off the time of grace” (Striving Together, p. 109). With this we wholeheartedly agree. Hence the emphatic “no” answer to this month’s question.

On the other hand, we know of no Reformed divine who would answer the “August” question with an outright, unconditional “no.” Let’s assume a specific example: If a person attempted suicide in an unconverted state, but was spared some months prior to succumbing from internal wounds, would it be proper for a friend or office-bearer to inform him throughout these months that were he eventually to die, there could be no hope for him under any circumstances — sincere repentance notwithstanding? The visiting friend or office-bearer would then be placed in the awkward position of informing the suffering individual that all repentance in the face of impending death would be both hopeless and counterfeit. Such an approach would be neither biblical nor Reformed, for who would dare to assert that it is absolutely impossible for God to work saving repentance during the last months of the life of an individual who attempted suicide? Rather than discouraging repentance, we ought to counsel the sufferer to beg for the grace of Spirit-wrought repentance and to seek the Lord before it is too late.

In sum, in instant, “successful” suicides (the question of this month), we ought not allow ourselves to entertain hope for an individual’s salvation. In presently “unsuccessful” suicides, which nevertheless do terminate in death after some time (the question of August, 1986, p. 217) we may not bind God, though saving repentance in such a case would certainly be, humanly speaking, a rare event.

Forward questions intended for this department to: Rev. j.R. Beeke, 55 Robin Hood Way, Wayne, NJ 07470. Questions will be published anonymously.

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