D. A. Carson beschreibt im Editorial des aktuellen Themelios in einer Analogie, wie die Lösung mit der Diagnose des Problems zusammenhängt.
John complains, “I simply cannot resolve this calculus problem.” Sarah offers a solution: “Let’s read some Shakespearean sonnets.” I’ve got a problem with my car: it won’t start. But no problem: I know what to do. I’ll go and practice my guitar. That will fix it. My cakes always used to fall when I took them out of the oven. But my friend showed me how to fix the problem. He showed me how to adjust the timing on my car engine. Ridiculous, of course. But this is merely a farcical way of showing that solutions to problems must be closely tied to the problems themselves. You do not have a valid solution unless that solution resolves the problem comprehensively. A shoddy analysis of a problem may result in a solution that is useful for only a small part of the real problem. Equally failing, one can provide an excellent analysis of a problem yet respond with a limited and restricted solution. So in the Bible, how are the “problem” of sin and the “solution” of the gospel rightly related to each other?
Genau so verhält es sich mit der biblischen Botschaft. Nur wer das Problem (Sünde) erkannt hat, kann die Lösung (Evangelium) angemessen beschreiben. Ich befürchte, dass wir zu oft eine verkürzte Botschaft hören, weil wir das Thema der Sünde nicht angemessen berücksichtigen.
