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When the Content of our Preaching is Weak

False ConvertWe must set before our congregations the scriptural distinctions between a true believer and a false believer. This type of preaching never harms the true child of God. The only thing that stands to be harmed by an inspection is the counterfeit. According to Al Martin:

[One] area where the content of our preaching is weak in specific application, is in the matter of presenting the whole Christ to the whole man. It is to be feared that we have returned to a Romish concept of faith in our day. We must never forget that one of the great issues which the Reformers brought into focus was that faith was something more than … a mere nodding of the head to the body of truth presented by the church as ‘the faith.’ The Reformers set forth the biblical concept that faith was ‘fiducia’. They made plain that saving faith involved trust, commitment, a trust and commitment involving the whole man with the truth which was believed and with the Christ who was the focus of that truth. The time has come when we need to spell this out clearly in categorical statements so that people will realize that a mere nodding of assent to the doctrines that they are exposed to is not the essence of saving faith. They need to be brought to the understanding that saving faith involves the commitment of the whole man to the whole Christ as Prophet, Priest and King, as He is set forth in the gospel. If this is done, we shall no longer hear all this talk about ‘believing’ but not ‘surrendering.’ Our evangelical circles are filled with evidences of unbiblical attempts to divide Christ as Savior and as Lord. Much of the deceptive heresy based on this concept of a divided Christ would be swept away by the dear preaching of the whole Christ to the whole man.

[Another] area of weakness is content. This is a very sensitive area, and one in which we are woefully weak in contemporary Reformed circles. The area to which I refer, is that of the necessity of setting forth the distinguishing traits of a true believer. Involved in this is the need for dearly stating the difference between the grounds of salvation and the assurance of salvation. I have found in my experience of moving in Reformed circles, that the moment a few people begin to do some scriptural self-examination, when they begin to obey II Corinthians 13:5 that men look upon this scriptural exercise as second cousin to blasphemy against the Holy Spirit. People look upon doubt as the most terrible thing in the world. What we fail to realize is that doubts which are produced by honest self-examination in the light of the objective standard of the Word of God, may be the best thing that ever happened to some people. I have often said that doubts will never damn a man, but sinful presumption will. As long as the Scripture says again and again, ‘Let no man deceive you . . . let no man deceive himself . . . be not deceived,’ we dare not presume or lead others to presume that all is well. What are these exhortations for? If self-deception is not a very real possibility, then why is the Bible replete with exhortations against self-deception? All of these warnings become meaningless gibberish if they are merely talking about a hypothetical possibility. However, if people could come into the circle of the external church and be deceived under the ministry of the apostles, so that they felt it necessary to say, ‘Brethren, make your calling and election sure’, much more do we ourselves need to face up to the fact that we may have some deceived people coming into the professing church under our anemic ministries. When this conviction grips us, then we will cry out to them, exhorting them to make their calling and election sure, to examine and prove them selves whether they be in the faith. (“What is Wrong with Preaching Today?”)

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