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6130 SBJT V11N2.4Edited.Indd The SBJT Forum: The Atonement under Fire Editor’s Note: Readers should be aware of the forum’s format. D. A. Carson, Thomas R. Schreiner, Bruce A. Ware, and James Hamilton have been asked specifi c questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide signifi cant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unifi ed presentation as possible. SBJT: What are some of the reasons why to wrestle with the fact that from the the doctrine of penal substitution is beginning, sin is an offense against God. again coming under attack? God himself pronounces the sentence D. A. Carson: A book could usefully be of death (Genesis 2-3). This is scarcely written on this subject. To keep things surprising, since God is the source of brief, I shall list a handful of develop- all life, so if his image-bearers spit in his ments that have contributed to this sad face and insist on going their own way state of affairs.1 and becoming their own gods, they cut (1) In recent years it has become popu- themselves off from their Maker, from lar to sketch the Bible’s story-line some- the One who gives life. What is there, thing like this: Ever since the fall, God has then, but death? Moreover, when we sin been active to reverse the effects of sin. He in any way, God himself is invariably the takes action to limit sin’s damage; he calls most offended party (Psalm 51). The God out a new nation, the Israelites, to mediate the Bible portrays as resolved to intervene his teaching and his grace to others; he and save is also the God portrayed as promises that one day he will come as the full of wrath because of our sustained promised Davidic king to overthrow sin idolatry. As much as he intervenes to save and death and all their wretched effects. us, he stands over against us as Judge, an D. A. Carson is Research Professor This is what Jesus does: he conquers offended Judge with fearsome jealousy. of New Testament at Trinity Evangelical death, inaugurates the kingdom of righ- Nor is this a matter of Old Testament Divinity School in Deerfi eld, Illinois. He teousness, and calls his followers to live theology alone. When Jesus announced is the author of numerous commentar- out that righteousness now in prospect of the imminence of the dawning of the ies and monographs, and is one of this the consummation still to come. kingdom, like John the Baptist he cried, country’s foremost New Testament Much of this description of the Bible’s “Repent, for the kingdom of heaven is scholars. Among his many books are story-line, of course, is true. Yet it is so near” (Matt 4:17; cf. Mark 1:15). Repen- The Gagging of God: Christianity Con- painfully reductionistic that it introduces tance is necessary, because the coming of fronts Pluralism (Zondervan, 1986), a major distortion. It collapses human the King promises judgment as well as Becoming Conversant with the Emerg- rebellion, God’s wrath, and assorted blessing. The sermon on the mount, which ing Church (Zondervan, 2005), and How disasters into one construct, namely, the encourages Jesus’ disciples to turn the Long O Lord: Refl ections on Suffering degradation of human life, while deper- other cheek, repeatedly warns them to fl ee and Evil (2nd ed.; Baker, 2006). sonalizing the wrath of God. It thus fails the condemnation of the gehenna of fi re. 104 The sermon warns the hearers not to fol- set a day “when he will judge the world low the broad road that leads to destruc- with justice”—and his appointed judge tion, and pictures Jesus pronouncing fi nal is Jesus, whose authoritative status is judgment with the words, “I never knew established by his resurrection from the you. Away from me, you evildoers!” (7:23). dead. When Felix invites the apostle to The parables are replete with warnings of speak “about faith in Christ Jesus” (Acts fi nal judgment; a signifi cant percentage 24:24), Paul, we are told, discourses “on of them demonstrate the essential divi- righteousness, self-control and the judg- siveness of the dawning of the kingdom. ment to come” (24:15): apparently such Images of hell—outer darkness, furnace themes are an irreducible part of faithful of fi re, weeping and gnashing of teeth, gospel preaching. Small wonder, then, undying worms, eternal fire—are too that Felix was terrifi ed (24:25). The Letter ghastly to contemplate long. After Jesus’ to the Romans, which many rightly take resurrection, when Peter preaches on the to be, at very least, a core summary of the day of Pentecost, he aims to convince apostle’s understanding of the gospel, his hearers that Jesus is the promised fi nds Paul insisting that judgment takes Messiah, that his death and resurrection place “on the day when God will judge are the fulfi llment of Scripture, and that men’s secrets through Jesus Christ, as my God “has made this Jesus, whom you gospel declares” (Rom 2:16). Writing to the crucifi ed [he tells them], both Lord and Thessalonians, Paul reminds us that Jesus Christ” (Acts 2:36). That is every bit as “rescues us from the coming wrath” (1 much threat as promise: the hearers are Thess 1:10). This Jesus will be “revealed “cut to the heart” and cry, “What shall from heaven in blazing fi re with his pow- we do?” (2:37). That is what elicits Peter’s erful angels. He will punish those who do “Repent and believe” (3:38). When Peter not know God and do not obey the gospel preaches to Cornelius and his household, of our Lord Jesus. They will be punished the climax of his moving address is that with everlasting destruction and shut out in fulfi llment of Scripture God appointed from the presence of the Lord and from Jesus “as judge of the living and the the majesty of his power on the day he dead”—and thus not of Jews only. Those comes to be glorifi ed in his holy people who believe in him receive “forgiveness and to be marveled at among all those of sins through his name”: transparently, who have believed” (2 Thess 1:7-10). We that is what is essential if we are to face await “a Savior from [heaven], the Lord the judge and emerge unscathed. When Jesus Christ”—and what this Savior saves he preaches to the Athenian pagan intel- us from (the context of Phil 3:19-20 shows) lectuals, Paul, as we all know, fills in is the destiny of destruction. “Like the some of the great truths that constitute rest, we were by nature objects of wrath” the matrix in which alone Jesus makes (Eph 2:3), for we gratifi ed “the cravings of sense: monotheism, creation, who human our sinful nature . following its desires beings are, God’s aseity and providential and thoughts” (2:3)—but now we have sovereignty, the wretchedness and dan- been saved by grace through faith, created ger of idolatry. Before he is interrupted, in Christ Jesus to do good works (Eph 2:8- however, Paul gets to the place in his 10). This grace thus saves us both from argument where he insists that God has sins and from their otherwise inevitable 105 result, the wrath to come. Jesus himself it must rightly set aside God’s sentence, it is our peace (Ephesians 2; Acts 10:36). must rightly set aside God’s wrath, or it “The wrath of God is being revealed achieves nothing. from heaven against all the godlessness (2) Some popular slogans that have and wickedness of human beings who been deployed to belittle the doctrine of suppress the truth by their wickedness” penal substitution betray painful mis- (Rom 1:18). But God presented Christ as conceptions of what the Bible says about a propitiation in his blood” (3:25), and our Triune God. The best known of these now “we have peace with God through appalling slogans, of course, is that penal our Lord Jesus Christ, through whom we substitution is a form of “cosmic child have gained access by faith into this grace abuse.” This conjures up a wretched pic- in which we now stand” (5:1-2). ture of a vengeful God taking it out on Time and space fail to allow refl ection his Son, who had no choice in the matter. on how the sacrifi ce of Christ in the Let- Instead of invoking the Triune God of ter to the Hebrews is what alone enables the Bible, this image implicitly pictures us to escape the terror of those who fall interactions between two separable Gods, into the hands of the living God, who is a the Father and the Son. But this is a pain- consuming fi re, or on how the Apocalypse ful caricature of what the Bible actually presents the Lamb as the slaughtered sac- says. In fact, I do not know of any serious rifi ce, even while warning of the danger of treatment of the doctrine of penal substi- falling under the wrath of the Lamb. tution, undertaken by orthodox believers, This nexus of themes—God, sin, wrath, that does not carefully avoid falling into death, judgment—is what stands behind such traps.
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