Categories: General
      Date: Mar  9, 2010
     Title: Scandalous - D A Carson

Nothing is more central to the Bible than Jesus' death and resurrection, over one weekend in Jerusalem about two thousand years ago.

Attempts to make sense of the Bible that do not integrate the crucifixion and resurrection of Jesus are doomed to failure. Jesus' own followers did not expect him to be crucified; they certainly did not expect him to rise again. Yet after these events their thinking and attitudes were so transformed that they could see the sheer inevitability that Jesus would die on a cross and leave an empty tomb behind, and absolutely everything in their lives was changed.

However much the Bible insists on the historicity of these events, it is as important to know what they mean as to know that they happened.

With clarity and conviction, D. A. Carson unpacks what some of the earliest witnesses wrote, in five New Testament texts, to provide an introductory explanation of Jesus' death and resurrection.

CONTENTS
Preface

1 The Ironies of the Cross: Matthew 27:27-51a
The Man Who Is Mocked as King Is the King
The Man Who Is Utterly Powerless Is Powerful
The Man Who Can't Save Himself Saves Others
The Man Who Cries Out in Despair Trusts God

2 The Center of the Whole Bible: Romans 3:21-26
Where the Passage Falls in Romans
What Paul Establishes

3 The Strange Triumph of a Slaughtered Lamb: Revelation 12.
The Occasion for Satanic Rage
The Reasons for Satanic Rage
How Christians Overcome Satanic Rage

4 A Miracle Full of Surprises: John 11:1-53
Jesus Receives a Desperate Plea for Help
Jesus Comes Up Against Devastating Loss
Jesus Confronts Implacable Death
Jesus Comes Up Against Moral and Spiritual Death

5 Doubting the Resurrection of Jesus: John 20:24-31
The Cry of a Disappointed Skeptic
The Adoration of an Astonished Skeptic
The Function of a Converted Skeptic
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Preface

Nothing is more central to the Bible than Jesus' death and resurrection. The entire Bible pivots on one weekend in Jerusalem about two thousand years ago. Attempts to make sense of the Bible that do not give prolonged thought to integrating the crucifixion and resurrection of Jesus are doomed to failure, at best exercises in irrelevance. Jesus' own followers did not expect him to be crucified; they certainly did not expect him to rise again. Yet after these events their thinking and attitudes were so transformed that they could see the sheer inevitability that Jesus would die on a cross and leave an empty tomb behind, and absolutely everything in their lives was changed.

However much the Bible insists on the historicity of these events, it never treats them as mere pieces of raw data-admittedly, rather surprising raw data-the meaning of which we are free to make up for ourselves. It is as important to know what these events mean as to know that they happened.
This little book is a modest attempt to summarize not only what happened but also what they mean-in short, to provide an introductory explanation of the cross and resurrection. I do this by unpacking what some of the earliest witnesses of Jesus' death and resurrection wrote. The words of those witnesses are preserved in the Bible; the chapters in this book are explanations of five sections of the Bible that get at these questions. ...

D. A. Carson - Trinity Evangelical Divinity School
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(From Chapter 1) The Ironies of the Cross - Matthew 27:27 - 51a

He was, on the whole, a very good king. He united the disparate tribes, built a nation, and established a dynasty. Personally courageous, he also built a formidable defense system and secured his country's borders. He proved to be an able administrator, and on the whole he ruled with justice. As if that were not enough, he was an accomplished poet and musician.

But in his middle years, he seduced a young woman next door. To understand a little more how perverse this evil was, we must recall that this young woman's husband was at that time away from home, at the military front, fighting the king's battles. Out of this one-night stand, the woman became pregnant and sent word to the king. He was a "fixer," and he thought he could fix this. He sent a messenger to the front, asking the military command to send the young man back to the capital with an ostensible message for the king. The young man came, of course, but as it turned out, he didn't return home to sleep with his wife: somehow he felt that would be letting down the side with his mates back at the front. The young man merely slept in the royal courtyard, ready to head back to the front-and King David knew he would be found out. So he sent back a secret message to the commanding officers at the front, a message carried by the hand of this young man, a message that was his death warrant. The officers were to arrange a skirmish, with everyone in the unit except the young man given a secret signal when to withdraw. The inevitable happened: the unit withdrew, and the young man was left alone in the skirmish and killed. Shortly after, the king married the pregnant widow. David thought he had gotten away with his sin.

God sent the prophet Nathan to confront him. Faithful prophet though he was, Nathan decided he'd better approach the monarch with suitable caution, so he began with a story. He said, in effect, "Your majesty, I've come across a difficult case up country. There are two farmers, neighbors. One is filthy rich; the number of animals in his herds and flocks is past counting. The other chap is a subsistence farmer. He has one little lamb, that's all. In fact, he doesn't even have that lamb any more. Some visitors dropped by the home of the rich man, who, instead of showing appropriate hospitality by killing one of the animals from his own flocks and preparing a feast, went and stole the one little lamb owned by the dirt farmer. What do you think should be done about this?"

David was outraged. He said, "As surely as the Lord lives, the man who did this must die! He must pay for that lamb four times over, because he did such a thing and had no pity" (2 Sam. 12:5-6). David had no idea how painfully ironic his utterance was. Nathan knew, of course, and the writer knew, and God knew, and the readers know-but David could not detect the desperate irony of his own words until Nathan said, "You are the man!" (v. 7).
We all know what irony is. Irony expresses meaning by using words that normally mean the opposite of what is actually being said. Sometimes the irony is intentional, of course: the speaker knows he is using irony; at other times, as here, David hasn't a clue that his words are ironic until his hypocrisy is exposed. He thinks his words establish him as a principled judge who makes right and fair judicial decisions, but in the light of his secret life he merely exposes himself as a wretched hypocrite. The real meaning of the words, in this broader context, is a blistering condemnation of the very man who thinks that by using these words he is showing himself to be a just man and a good king.

Some irony is vicious, of course; some is hilariously funny. But we all know that irony has the potential, especially in narrative, for bringing a situation into sharp focus. Very often it is the irony in the narrative that enables hearers and readers to see what is really going on. Irony provides a dimension of depth and color that would otherwise be missing.

Of the New Testament writers, those most given to irony are Matthew and John. In the passage before us, Matthew unfolds what takes place as Jesus is crucified-but he does so by displaying four huge ironies that show attentive readers what is really going on.

Permit me to remind you of the context. By this point, Jesus has been in the public eye for two or three years, the years of his public ministry. Now, however, he has fallen foul of the religious and political authorities. They resent his popularity, they fear his potential political power, they are suspicious of his motives. They wonder if the rising number of his followers could turn into a rebellion against the reigning superpower of the day, the mighty Roman Empire-for there could be only one outcome in a conflict with Rome. So Jesus has to be crushed. They provide a kangaroo court, find Jesus guilty of treason, and manage to secure the sanction of the Roman governor to have Jesus executed by crucifixion. All of this, they thought, was politically expedient, religiously for the best.

And here in the text (Matt. 27:27), we pick up the account immediately after sentence has been passed. In those days there was no long delay on death row for the prisoner. Once a capital sentence was handed down, the prisoner was taken out and executed within a few hours or at most a few days. In the text before us, we find the soldiers preparing Jesus for immediate crucifixion. As Matthew tells the story, we learn to reflect on four profound ironies of the cross. ...