In Exodus 20, we read "the Ten Commandments", and, straightaway, we may be on our guard against legalism. In Exodus 20:5, we read words that make us feel that we, sinners, can't possibly come into the presence of the God of perfect holiness: "I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate Me." As we read such words, we may wonder, "Is this all that God has to say to us?" As we read on to Exodus 20:6, we read something else, something that we could easily miss: "showing love to a thousand generations of those who love Me and keep My commandments." How wonderful it is that, in the heart of the Law, there is this word of love! Is it still demanding of us something that is beyond us - loving God and keeping His commandments? Yes! That's what the Law says to us - but, still, there is this glimpse of God's love, which leads our thoughts beyond the broken Law and the jealous God. To see all that God is saying to us about His eternal love, we need to travel from Mount Sinai, the place where the Law was given, to Mount Calvary, the place where Jesus, God's beloved Son, "loved us and gave Himself for us" (Galatians 2:20). There, it becomes clearer to us - God loves us, and He will never stop loving us. As His love reaches and changes us, He will lift us out of our sin and guilt. He will give us the strength that we need - to love Him and walk with Him in the pathway of true holiness of life.
In this post, I will draw comparisons between Arminius and Berkouwer. * Bangs points out that the historical situation in Holland was not a simple one - Calvinism coming in, Arminius nearly ruining it and the Synod of Dort restoring it: “The earliest Dutch Reformed leaders don’t seem to be Calvinists at all. They rise out of the soil, here and there, nurtured by the old Dutch biblical piety, not seized by dogmatic insights, but steadily pressing toward a purified life of faith according to Scripture” (p. 21). This emphasis is similar to Berkouwer’s insistence that election is not a special gnosis for the theological elite. Rather, it is a confession of faith, arising from the hearts of those who have come to know the grace of God ( Divine Election (DE), p. 216). * Bangs observes that Arminius’ theological method is “practical and through faith”: “For the Theology which belongs to this world, is practical and through faith: Theoretical Theology belongs to the o...
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