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"Teaching Election Properly" -- Article Fourteen, First Head of Doctrine, Canons of Dort

Article 14: Teaching Election Properly

Just as, by God’s wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God’s church, for which it was specifically intended, this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God’s most holy name, and for the lively comfort of his people.

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The doctrine of election is not presented to us in Scripture as a subject for speculation, nor as a means by which we can satisfy our sinful curiosities about the hidden things of God. God did not reveal his eternal purposes to us so that we could have new subject matter about which to debate and argue. He did not reveal the doctrine of election so that the more learned, devoted, or zealous in our midst, could somehow force their way into the throne room of God and pull the veil away so as to get a peek at the “naked God” (a desire which Martin Luther ascribed to fallen human nature). Rather, God revealed this doctrine to us to promote his own glory and to comfort us–God does not begin his good work in us only to abandon us later on if we don’t measure up, or if we continue to do stupid and sinful things. Note—the Canons will address the subject of the perseverance of the saints in the fifth head of doctrine.

In fact, it was John Calvin who cautions us about the dangers of undue speculation about election and predestination:

The subject of predestination, which in itself is attended with considerable difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths and climbing to the clouds determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, every where rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in inextricable labyrinth. For it is not right that man should with impunity pry into things which the Lord has been pleased to conceal within himself, and scan that sublime eternal wisdom which it is his pleasure that we should not apprehend but adore, that therein also his perfections may appear. Those secrets of his will, which he has seen it meet to manifest, are revealed in his word-revealed in so far as he knew to be conducive to our interest and welfare (Institutes, 3.21.1).

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The Canons of DortKim RiddlebargerJune 20, 2023Teaching Election and PredestinationComment

"The Fruit of This Assurance" -- Article Thirteen, First Head of Doctrine, Canons of Dort

Article 13: The Fruit of This Assurance

In their awareness and assurance of this election God’s children daily find greater cause to humble themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give fervent love in return to him who first so greatly loved them. This is far from saying that this teaching concerning election, and reflection upon it, make God’s children lax in observing his commandments or carnally self-assured. By God’s just judgment this does usually happen to those who casually take for granted the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the chosen.

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Contrary to a theology of fear and guilt taught by so many of our contemporaries, the assurance of our salvation is actually the only proper basis for good works. Critics of Reformed theology often charge that if you tell Christians that they can assuredly know that they will go to heaven when they die, then there is no longer any incentive for doing good works. This has long been the case with the Roman church which speaks of such assurance as a false presumption to be avoided (The Canons and Decrees of the Council of Trent, Sixth Session on Justification, XII, XIII).

One response to this misguided argument is to ask a simple rhetorical question. “Does a dog bark to become a dog, or does a dog bark because it is a dog?” According to Ephesians 2:10, those who have been given faith in Christ as a gift by God do those good works which God has ordained of his people. Non-Christians cannot perform any good work that is acceptable to God (Hebrews 11:6), because whatever work they perform is completely tainted and stained by the guilt of sin (Romans 3:12).

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The Canons of DortKim RiddlebargerJune 5, 2023Assurance and ElectionComment

"The Assurance of Election" -- Article Twelve, The First Head of Doctrine, Canons of Dort

Article 12: The Assurance of Election

Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God’s Word—such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.

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We now come to one of the most troubling aspects of the biblical teaching about election, which is the question, “how do we know that we are numbered among the elect?” Assurance of salvation is one point where the rubber hits the road for many struggling saints. The authors of the Canons are aware of this perennial issue and are therefore careful to point out that “assurance . . . is given to the chosen in due time, though by various stages and in differing measure.” Assurance of salvation is a struggle for some, and not at all an issue for others. Furthermore, not all Christians have the assurance of their salvation at all times. The blessing of such assurance is a difficult struggle for many.

The primary reason for a lack of assurance is human sinfulness. Although we were chosen before the foundation of the world (Ephesians 1:4), and we are called to faith in Jesus Christ at a particular point in time (Ephesians 1:13), are then justified and have the hope of heaven and glorification (Romans 8:28-39), the sinful nature is not eradicated until death (Romans 7:14-25; Galatians 5:17). In fact, the sinful nature (the flesh) puts up a fierce struggle until we take our last breath, and finally enter into the presence of God. When we are disobedient to God’s commands, or when we are indifferent to the things of the Lord, we may indeed feel God’s displeasure with us, and for a time, this may raise the question whether or not we are among the elect.

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The Canons of DortKim RiddlebargerMay 22, 2023Assurance and electionComment

"Election Unchangeable" -- Article Eleven, First Head of Doctrine, Canons of Dort

Article 11: Election Unchangeable

Just as God himself is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can his chosen ones be cast off, nor their number reduced.

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The synod appeals to the fact that God is immutable (unchanging) in both his being and his purpose. Therefore his decree of election is likewise unchanging. We know this to be the case because election is based solely upon God’s good pleasure and purpose, and occurs, as Paul says, “before the foundation of the world” (Ephesians 1:4). This means the full number of the elect is unchangeable.

This is an important point because it affirms that God does not change his mind or his purpose once his decree is executed as it unfolds in time and space. God does not add to the number of the elect when he sees someone doing something good he did not expect. Nor does God subtract from the number of the elect when one of those whom he has chosen happens to fall into sin. All of God’s elect will come to saving faith in Jesus Christ. This is God’s purpose in Christ (Ephesians 1:3-14; Romans 8:28-30) and it does not (indeed, cannot change).

The knowledge of this fact should give us great comfort because it means that no one who is presently numbered among the elect can fall away and be lost. Jesus clearly affirms this to be the case when he says “all that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37). God is not capricious nor does he change his mind. This means that if we are truly in Christ at this moment, we can be assured that we will die in Christ, because he will never leave nor forsake us. We cannot simply slip through his fingers. Nor will he cast us away on a whim or in a moment of anger.

As Paul reminds the Philippians, “and I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). Indeed, the Good Shepherd reminds us, “my sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. I and the Father are one” (John 10:27-30).

Just think of where we would be if God's decree was not immutable . . .

The Canons of DortKim RiddlebargerMay 8, 2023Election UnchangableComment

"Election Based on God’s Good Pleasure" -- Article Ten, First Head of Doctrine, Canons of Dort

Article 10: Election Based on God’s Good Pleasure

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, “When the children were not yet born, and had done nothing either good or bad …, she [Rebecca] was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’ ” (Rom. 9:11–13). Also, “All who were appointed for eternal life believed” (Acts 13:48).

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As we saw in the previous articles, the Canons point out that the only biblical basis for God’s choice of a multitude of sinners so vast they cannot be counted to become vessels of honor and not remain vessels fit for destruction (Romans 9:22-23) is to be found solely in God’s own inscrutable will (Isaiah 46:8-10; Psalm 115:3; 135:6). Likewise, the reason why God passes over others allowing them to perish is known only to himself (Romans 9:14-16). Whenever this topic is discussed, we must keep firmly in mind that since all of Adam’s children are sinners by nature and by choice (Romans 5:12-19) and therefore guilty before him, no one deserves to be chosen unto eternal life. Instead, we are by nature children of wrath (cf. Ephesians 2:1-3).

To put it yet another way, the only reason why any are chosen to be redeemed from their sin is to be found in God’s eternal purposes and not because there is something within the creature which causes or motivates God to choose us. The canons affirm the clear teaching of Scripture–God’s election of sinners to be saved is based upon God’s sovereign pleasure and purpose, and not upon anything good within our hearts or wills, since we are seen as fallen in Adam when we are chosen.

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The Canons of DortKim RiddlebargerApril 24, 2023Article ten, Election based on God's good pleasureComment

Election Not Based on Foreseen Faith -- Article Nine, First Head of Doctrine, Canons of Dort

Article 9: Election Not Based on Foreseen Faith

This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, He chose us (not because we were, but) so that we should be holy and blameless before him in love (Eph. 1:4).

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The authors of the Canons move on to make the point that since the Scriptures teach that election is based upon God’s good pleasure and purpose (and nothing good within us), election cannot be based upon anything external to God (i.e., something good that God sees in the creature). It is equally clear that God does not elect any as the consequence of some action that the creature takes which causes or motivates God to respond (in this case, the exercise of faith). The view of election set forth in the Canons assigns all glory to God when we believe the gospel, and all blame to us if we do not.

Many have tried to evade the force of this critical point by arguing that God’s election is based upon factors external to God, i.e., something which the creature does. God sets things in motion (by providing a generic, universal, and non-saving grace), and he then reacts to what his creatures do with the grace he’s made available to them. But this amounts to nothing more than a practical deism and mistakenly assumes that Adam’s fall has left us with the ability to choose Christ apart from prior regeneration.

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"A Single Decision of Election" -- Article Eight, First Head of Doctrine, Canons of Dort

Article 8: A Single Decision of Election

This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.

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Scripture teaches us that election is based upon God’s eternal counsel and purpose, and is a mystery to us unless revealed by God in his word or through the passage of time, when that which God has decreed in eternity past comes to fruition in human history (cf. Ephesians 1:3-14). The previous articles have pointed out that election is not based upon anything God foresees in the creature. He sovereignly decrees what comes to pass, and does not merely react to what his creatures may or may not do.

In Article Eight, we now learn that God’s decree is one. God does not have multiple wills or purposes, as for example, when our Lutheran friends contend that God has an antecedent (prior) will to save all men and women, and a consequent (subsequent) will to save those who believe and do not resist grace (i.e., the elect). This may be a sincere attempt to solve the problem of reprobation (God not choosing some to be saved, thereby rendering them objects of his wrath), but ends up creating another unnecessary problem–two apparently contradictory wills within God. These two wills include God’s will to save all, and his subsequent will to save the elect, only because his prior will (the salvation of all), cannot be realized.

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The Canons of DortKim RiddlebargerMarch 27, 2023A single decree of electionComment

“God's Eternal Decision” -- Article Six, First head of Doctrine, the Canons of Dort

Article 6: God’s Eternal Decision

The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For “all his works are known to God from eternity” (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act—unfathomable, and as merciful as it is just—of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God’s Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.

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The doctrine of election is a difficult concept, especially for Americans operating with the presuppositions of modern democracy–our personal choices determine our future and that any proper understanding of fairness is tied to equality. Despite its difficulties, election is a doctrine which is widely taught throughout the pages of Holy Scripture. If God gets all the glory when undeserving sinners are saved, and if men and women are blamed for not believing, how are we to understand this? What about the question of “fairness?” Is it fair for God to decide to save some, but not all?

In Article Six, the authors of the Canons deal with the implications raised by the fact that our salvation only comes about because of something good in God, and not because of anything good that God finds in us, his sinful and rebellious creatures.

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"The Sources of Unbelief and of Faith" -- Article Five, First Head of Doctrine, Canons of Dort

Article 5: The Sources of Unbelief and of Faith

The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God (Eph. 2:8). Likewise: It has been freely given to you to believe in Christ (Phil. 1:29).

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In light of the previous articles (One-Four), the Canons here deal with the difficult question as to why some people believe the gospel when it is preached to them, while others reject that same gospel. The authors of the Canons are very careful to follow the biblical testimony about this matter when they assign all blame for eternal loss to humanity (cf. Article One), while giving all glory to God for the salvation of any of Adam's fallen children (Article Two).

The objection is often raised to this; “if salvation depends entirely upon the grace of God, and not all are saved, then God is somehow unfair in his dealings with his creatures.” More questions follow and you have undoubtedly heard them, asked them, or thought them. “Why didn’t God chose everyone?” If what the Canons are teaching is true, then “it seems as though God is somehow preventing people from believing by choosing some but not everyone.” But the most common objection is, “Why did God choose one and not the other?” a question which will be answered in subsequent articles.

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The Canons of DortKim RiddlebargerFebruary 6, 2023The source of sin -- us, The source of faith -- GodComment

"A Twofold Response to the Gospel" -- Article Four, First Head of Doctrine, Canons of Dort

Article 4: A Twofold Response to the Gospel

God’s anger remains on those who do not believe this gospel. But those who do receive it and embrace Jesus the Savior with a true and living faith are delivered through him from God’s anger and from destruction, and receive the gift of eternal life.

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The Scriptures are very clear about human guilt before God. Article Four of the First Head of Doctrine briefly summarizes the many biblical passages which teach this. As difficult as this can be to accept, the wrath of God abides on all of those apart from Christ. Those who trust in Jesus Christ and his gospel will be delivered from the wrath to come. Here, the canons are laying the groundwork for the subsequent doctrine of election which follows (especially in articles 5-7). The point being made is that there are those who believe and receive the gift of eternal life, and those who do not believe and who face the wrath of God. There is no middle ground. Either you respond to the gospel in faith, or you do not.

We read in John’s gospel that, “whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36). However sincere our motives, we cannot offer the false hope to those apart from Christ that “God loves you and has a wonderful plan for your life,” as found in evangelical tracts such as the Four Spiritual Laws. This promise is true, but only for a believer in Jesus. But those apart from Christ have no such hope. Those who reject Christ and his gospel can only expect God’s wrath. A vague promise of God’s love is not helpful. Rather, people need to hear the law of God (his commandments), come to realize their sin and guilt before God (because they have broken these commandments), and thereby be stripped of all false hope of a personal righteousness which they mistakenly hope can sustain them on the day of judgment.

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The Canons of DortKim RiddlebargerJanuary 16, 2023A twofold response, The gift of eternal life, The wrath of GodComment

"The Preaching of the Gospel" -- Article Three, First Head of Doctrine of the Canons of Dort

Article 3: The Preaching of the Gospel

In order that people may be brought to faith, God mercifully sends proclaimers of this very joyful message to the people he wishes and at the time he wishes. By this ministry people are called to repentance and faith in Christ crucified. For “how shall they believe in him of whom they have not heard? And how shall they hear without someone preaching? And how shall they preach unless they have been sent?” (Romans 10:14-15).

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The authors of the Canons are careful to link the end (God’s gracious desire to save sinners who do not deserve his favor), with the means by which those same sinners are called to faith in Jesus Christ--the preaching, teaching, and communication of the gospel (specifically identified as the message of Christ crucified) to both the people of God (to strengthen their faith and to help them live in assurance) as well as to non-Christians (so that they might be called and and come to trust in Jesus Christ to deliver them from the guilt and power of sin).

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The Canons of DortKim RiddlebargerJanuary 3, 2023Article Three - The Preaching of the GospelComment

"The Manifestation of God's Love" -- Article Two, First Head of Doctrine, Canons of Dort

Article 2: The Manifestation of God's Love

But this is how God showed his love: he sent his only begotten Son into the world, so that whoever believes in him should not perish but have eternal life (1 John 4:9; John 3:16).

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In the opening articles, the authors of the Canons are careful to explain that any possible deliverance from our sinful condition (guilt, condemnation and the inability to do anything to save ourselves) arises from something good in God--specifically his love for his rebellious creatures--and not because there is something “good” in us which God sees and which motivates him to act to save us.

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The Canons of DortKim RiddlebargerDecember 7, 2022God's Love for Sinners, John 3:16 in the Canons of DortComment

"God's Right to Condemn All People" -- Article One, First Head of Doctrine, Canons of Dort

Article 1: God’s Right to Condemn All People

Since all people have sinned in Adam and have come under the sentence of the curse and eternal death, God would have done no one an injustice if it had been his will to leave the entire human race in sin and under the curse, and to condemn them on account of their sin. As the apostle says: “The whole world is liable to the condemnation of God” (Rom. 3:19), “All have sinned and are deprived of the glory of God” (Rom. 3:23), and “The wages of sin is death” (Rom. 6:23).

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The Canons of Dort open with due consideration of the human condition after Adam’s fall into sin, guilt, and the curse (death), as set forth in numerous biblical passages, three of which are cited in Article One: Romans 3:19; Romans 3:23; Romans 6:23.

But far too often, people do not begin with a biblical perspective on matters of sin and grace, but with a number of flawed cultural assumptions usually tied to optimism regarding human nature, especially those associated with American democracy— “everyone should have a say in things.” This difference in presuppositions explains why there is so much resistance and indignation whenever a Reformed Christian dares mention the “five-points of Calvinism” in a non-Reformed context. Reformed folk understand our redemption from the guilt and power of sin as a divine rescue of people who cannot save themselves, and would not do so even if they could. People who are dead in sin cannot resurrect themselves by an act of will. People who are born guilty for Adam’s sin and a corresponding sinful nature have no interest in Jesus Christ or his gospel. They see no need of redemption, they do not fear judgment since they view themselves as basically good people who truly possess the power to do what God asks of them.

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