Introduction

In this thought-provoking podcast episode, we delve into the third and fourth main points of doctrine in the Canons of Dort, focusing on human corruption and conversion. Our guest, Kim Riddlebarger, provides valuable insights into these topics and helps us understand the theological significance of these canons. The Canons of Dort were written as a response to the errors of the Arminians and the Remonstrants, who challenged the doctrines of election and the efficacy of the gospel. By examining these canons, we gain a deeper understanding of the nature of sin, the need for regeneration, and the role of faith in salvation.

The Nature of Human Corruption

The Canons of Dort begin by affirming that man was originally created in the image of God, with a true knowledge of his Creator and a righteous nature. However, due to Adam's rebellion, sin entered the world, and all of his descendants inherited a sinful nature. This corruption affects every aspect of our being, including our mind, heart, and will. We are blinded by sin, our judgment is distorted, and our hearts are hardened. The Canons of Dort emphasize that this corruption is not merely a lack of goodness, but an active rebellion against God. We are inclined to evil and incapable of reforming ourselves or disposing ourselves to reform. In other words, we are dead in sin and slaves to our sinful nature.

The Spread of Corruption and Total Inability

The Canons of Dort further explain that this corruption spreads to all of Adam's descendants, except for Christ. We are conceived in sin and born as children of wrath. Our sinful nature makes us neither willing nor able to return to God or reform ourselves. We are spiritually dead and enslaved to sin. The Canons of Dort make it clear that we cannot save ourselves or contribute to our salvation in any way. Our wills are in bondage to our sinful nature, and we are incapable of choosing Christ unless God intervenes and changes our hearts.

The Insufficiency of Natural Revelation and the Law

The Canons of Dort address the insufficiency of natural revelation and the law in bringing about salvation. While natural revelation and the law can expose the magnitude of our sin and convict us of our guilt, they do not offer a remedy or enable us to escape from our misery. Natural revelation reveals God's existence and some aspects of His character, but it cannot reveal the gospel or the way of salvation. The law, on the other hand, exposes our sin and condemns us, but it cannot give us the ability to obey God's commands. The Canons of Dort emphasize that salvation is not achieved through the observance of the law or the works of the flesh, but through faith in Christ alone.

The Gospel as the Means of Salvation

The Canons of Dort highlight the centrality of the gospel in God's plan of salvation. The gospel is the means through which the Holy Spirit works to bring about true conversion in the hearts of the elect. It is through the preaching of the gospel that God calls His chosen ones to faith. The Canons of Dort affirm that the gospel is found in both the Old and New Testaments and that it is the power of God for salvation to everyone who believes. The gospel is not a hypothetical offer of salvation, but a message of new life and new birth. It is through the gospel that God delivers sinners from the wrath to come and grants them rest for their souls and eternal life.

The Connection Between Election and Preaching the Gospel

The Canons of Dort address the objection that if God chooses some to save and others not to, there is no need to preach the gospel. They emphasize that God has ordained the preaching of the gospel as the means through which He calls His elect to faith. While God could save His chosen ones without the use of means, He has chosen to work through the preaching of the gospel to accomplish His purposes. The Canons of Dort make it clear that the preaching of the gospel is not a mere formality or a human invention, but a divinely ordained means of grace. It is through the preaching of the gospel that the Holy Spirit regenerates the hearts of the elect and brings them to faith in Christ.

The Role of the Holy Spirit in Conversion

The Canons of Dort emphasize that the work of conversion is carried out by the Holy Spirit. Regeneration, faith, and repentance are all the result of the Holy Spirit's work in the hearts of the elect. The Holy Spirit spiritually revives, heals, and reforms the will, bending it back to its proper condition. The Canons of Dort make it clear that conversion is not a coercive act, but a matter of God's powerful and pleasing work in the hearts of His chosen ones. The Holy Spirit uses the means of grace, such as the preaching of the gospel and the sacraments, to bring about true conversion in the lives of believers.

Conclusion

The Canons of Dort provide a comprehensive and biblical understanding of human corruption, conversion, and the role of God's grace in salvation. They remind us that we are dead in sin and incapable of saving ourselves. It is only through the supernatural work of God's grace that we are regenerated, brought to faith, and granted eternal life. The Canons of Dort emphasize the importance of preaching the gospel and the use of means in the process of salvation. They affirm that faith is a gift from God and that our response to His grace should be one of thanksgiving. Ultimately, the Canons of Dort point us to the transforming power of God's grace and the central role of the Holy Spirit in the work of conversion.

​*This article may have been AI generated -- if you have a problem with it, just voice your complaint to "Alice" in the hearing of any internet-connected device -- she will hear you. #JackCarr  

A Response to a Premillennial Objection to Amillennialism

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The Issue Under Debate
I am convinced that one of the major weaknesses of all forms of premillennialism is the presence of evil in the millennial age (The Presence of Evil in the Millennium -- A Huge Problem for Premillennarians). How do people in natural human bodies pass through the events associated with Christ’s return (the general resurrection, the final judgment, and the creation of a new heaven and earth) without being raised from the dead and appointed to their eternal destiny (heaven or hell)? There is a related question also raised by the premillennial understanding of redemptive history; “how can evil exist on the earth, while Jesus rules over the nations from David’s throne in Jerusalem after he has judged the nations?” Premillennarians seek to avoid this conundrum by assigning final judgment and elimination of evil to the close of the millennial age, fully one thousand years after Jesus returns. But the millennial age is not future as premillennarians claim, it is a present reality. Christ’s return is the final consummation, the summing up of all things, not but another step on the way to the final consummation a thousand years later.

Premillennarians respond to this amillennial challenge by asserting that the presence of evil in the millennial age was foretold by the Prophet Zechariah in the fourteenth chapter of his prophecy, thereby parrying the thrust of the amillennial argument.[1] The purpose of this essay is to set Zechariah’s prophecy in its context, summarize the varying interpretations of Zechariah 14 (including premillennialism and Reformed amillennialism), then interpret the entirety of the chapter, before drawing some final conclusions.
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The Context for Zechariah’s Prophecy
Zechariah’s prophecy concludes in chapter fourteen with a remarkable glimpse of the time of the end–a day of cosmic upheaval, a time when YHWH will be acknowledged by all to be king over all the earth and Lord of all the nations. The seven-fold repetition of the phrase “on that day” throughout the final chapter points ahead from Zechariah’s time (about 518 B.C.) to the messianic age and beyond, indeed to the time of the end and the disruption of the entire created order. The scene given us in the final chapter of Zechariah is framed in the language of apocalyptic; dramatic scenes and images are used by the prophet to make important theological points. Zechariah describes a scene in which mountains split open, Jerusalem is raised to great heights, the surrounding land is leveled, and the waters reverse their course. In this prophetic oracle we are given a vision of the summing up of all things in the language of prophetic idiom (the language often used by Old Testament prophets),[2] which, in turn, is depicted in the New Testament as the day of Christ’s return, when our Lord raises the dead, judges all people, and renews the cosmos.
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When Jesus declared, “I tell you, something greater than the temple is here,” (Matthew 12:6) and then told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the pre-messianic understanding of God’s temple must be reinterpreted in the light of Jesus’ messianic mission.

The temple occupies a significant place in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation. This witness points forward to the coming of Jesus. When Jesus connects his mission to this prophetic expectation, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality—not a future hope.

We begin with the Old Testament expectation regarding the temple in Jerusalem at the commencement of the era of “Second Temple” Judaism. Isaiah (2:2-4) and (Micah 4:1-5), both speak of God’s future blessing upon Israel in the last days, depicting it as a time when God’s people will go up to the mountain of the Lord, to the rebuilt and reconsecrated temple, where God’s people will once again renew themselves in the ways of the Lord.

In Isaiah 56, the prophet speaks of those who hold fast to God’s covenant (v. 4), and who love the name of the Lord and keep his Sabbaths (vv. 6-8). They will be brought to the holy mountain and house of the Lord, which is the temple and the house of prayer for all the nations (v. 7). A similar vision is given in Isaiah 66:20-21. Isaiah speaks of how the Israelites will bring their grain offerings to God’s temple, as God renews the priesthood (vv. 20-21). In Zechariah’s prophetic vision, we are told that one day the sacrifices of Israel will once again be offered and will be acceptable to God (Zechariah 14:16-19).

With such prophetic expectation in the minds of virtually every Jew living in first century Palestine, it is no wonder that Jesus’ declaration of God’s coming judgment upon the magnificent temple as rebuilt by Herod came as both a shock and an offense. “Truly, I say to you, there will not be left here one stone upon another that will not be thrown down” (Matthew 24:2). How dare this man say that the prophetic expectation of a glorious temple is fulfilled in his own person. Jesus challenged this misguided expectation, by declaring “destroy this temple, and in three days I will raise it up” (John 2:19). It was not until after Jesus had died and was raised from the dead, that the meaning of these words became clear; when Jesus spoke of the destruction of the temple, he was speaking of his own body (John 2:22). This self-identification is what he meant when he said that one greater than the temple is here!
Read More....

When Jesus declared, “I tell you, something greater than the temple is here,” (Matthew 12:6) and then told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the pre-messianic understanding of God’s temple must be reinterpreted in the light of Jesus’ messianic mission.

The temple occupies a significant place in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation. This witness points forward to the coming of Jesus. When Jesus connects his mission to this prophetic expectation, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality—not a future hope.
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We begin with the Old Testament expectation regarding the temple in Jerusalem at the commencement of the era of “Second Temple” Judaism.  Isaiah (2:2-4) and (Micah 4:1-5), both speak of God’s future blessing upon Israel in the last days, depicting it as a time when God’s people will go up to the mountain of the Lord, to the rebuilt and reconsecrated temple, where God’s people will once again renew themselves in the ways of the Lord.