Tag Archives: Scandalous

D.A. Carson – The Controlling Center of the Book of Revelation

4 Jun

The great vision of Revelation 4–5 controls the entire book [of Revelation]. There we learn that Christ, this male child, is the only one who is fit to open the scroll in God’s right hand to bring about all of God’s purposes for judgment and blessing. He is the Lion and the Lamb, the reigning king and the bloody sacrifice, the heir to David’s throne yet the one who appears from God’s throne. Because of his struggle, men and women from every tongue and tribe and people and nation are redeemed. Countless millions gather around him who sits on the throne and the Lamb and sing a new song of adoring, grateful, praise.

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 84-85

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D.A. Carson – Satan’s Rage Against the Church

2 May

Revelation 12 to 14 marks a major division in the Apocalypse. These chapters constitute a major hiatus before the final display of God’s wrath in the seven plagues of Revelation 16. John traces in these chapters the underlying cause for the hostility and suffering that fall upon the church. That cause is nothing less than the rage of Satan against the church. If you do not have a category for Satan’s rage, John says, then you cannot understand deeply what is happening in contemporary Christianity.

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 79-80

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D.A. Carson – Justification and the Vindication of God

22 Apr

The way that Jesus propitiates his Father is in the Father’s wise plan. All of God’s justice is worked out in Christ, who takes our curse and penalty in his own body on the tree. That is why Christians speak of satisfying the wrath of God. This expression does not mean that God is up in heaven smirking, “This really satisfies me.” It means that the demands of his holiness are met in the sacrifice of his own Son. His justice is satisfied in Jesus’ propitiatory sacrifice so that all may see that sin deserves the punishment that he himself has imposed, and the punishment has been meted out. This vindicates God so that he himself is seen to be just, as well as the one who justifies the ungodly (cf. Rom. 4:5). Justification is first and foremost about the vindication of God. God simultaneously preserves his justice while justifying the ungodly. That is the heart of the gospel.

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 67

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Thomas Schreiner – How Do Jesus and the Spirit Relate?

13 Feb

schreiner

If it follows the pattern in the Gospels and Luke-Acts (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16), Jesus is the one who baptizes in or with the Spirit. The great work of the Spirit, then, is not independent of Jesus but is produced by Jesus. Indeed, as the exalted Lord, he pours out the life-giving Spirit (1 Cor. 15:45).

~Thomas Schreiner~


New Testament Theology – Magnifying God in Christ (Grand Rapids, MI; Baker Academic; 2008) p. 488

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D.A. Carson – Our Greatest Need

12 Nov

21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God ‘s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. – Rom. 3:21-26

Some of us have a view of the gospel that makes Jesus out to be something like an automobile club repairman: Jesus is a nice man, he’s a very, very nice man, and when you break down, he comes along and fixes you. Yet what Paul depicts here is that the nature of our brokenness turns first and foremost on our offensiveness to God. It is the wrath of God that is disclosed from heaven. Paul is certainly not denying that there are many kinds of social parameters to sin; he is not overlooking the raw fact that sinners can also be victims. Perpetrators have very often been the abused. Sin is a social thing. We commit sin, and we affect others. On the other hand, if we think of ourselves only in terms of victimhood, then we need only a healer or repairer. If all the damage we do is exclusively horizontal, what we need most is social transformation. Of course, the Bible can picture God and his salvation in these sorts of categories. Yet in the Bible the most fundamental category of all to which the biblical writers resort in order to portray the nature of the problem is our offensiveness before God. It follows that what is needed first and foremost for us to be saved—for this situation to change—is to provide a means by which we may be reconciled to this God.

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 42-43

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D.A. Carson – Is God Offended by Sin?

16 Oct

21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God ‘s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. – Rom. 3:21-26

We live in an age where the one wrong thing to say is that somebody else is wrong. One of the impacts of postmodern epistemology is that we all have our own independent points of view, and we look at things from the perspective of our own small interpretive communities. What is sin to one group is not sin to another group. But not only does the Bible insist that there is such a thing as sin, it insists that the heart of its ugly offensiveness is its horrible odiousness to God—how it offends God. Thus, Romans 1:18 begins not with analyzing sin from a social perspec- tive but by observing God’s response to it: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.” Then chapter 2 shows that religion by itself does not help, and chapter 3 concludes that Jews and Gentiles alike are all under wrath. All of this is climaxed by the list of quotations cited from 3:9–18. Even though this is very hard to absorb in our culture, I cannot too strongly insist that unless this stance is understood, Romans 3:21–26, will make very little sense because we will not grasp the nature of the problem being addressed.

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 42

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D.A. Carson – The Center of the Whole Bible

10 Oct

21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God ‘s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. – Rom. 3:21-26

There are some parts of the Bible that are “loose” in the sense that they are not too tight, not too condensed. They flow easily; you can readily follow the line of thought. Often they are narratives. There are other parts that are tightly reasoned; they are hard to understand and may cause your eyes to glaze over when you read right through them. You encounter so many theological words that unless you know the passage extremely well, you are reading the words, but you are not following it. It is just too much too fast. You must unpack such passages phrase by phrase if you are to gain more than vague impressions. Romans 3:21–26 is one of those passages.

After reading a text like this, what you have to do is slow down and unpack it. After you have carefully unpacked it, then you read it again— and immediately you see how it all hangs together. So if you have just read Romans 3:21–26 again and still feel that you have not grasped its flow, hang in there. By the end of this chapter, you will be able to see how what God here says through the apostle Paul hangs together. Perhaps you will also see why Martin Luther called this passage “the chief point and the very central place of the epistle to the Romans and of the whole Bible.”

~D. A. Carson~


Scandalous: The Cross and Resurrection of Jesus (Wheaton, IL; Crossway Books; 2010) p. 39

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