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D.A. Carson

D.A. Carson


Donald Arthur Carson is a Canadian-born evangelical theologian and professor of New Testament.

Carson served as pastor of Richmond Baptist Church in Richmond, British Columbia from 1970 to 1972. Following his doctoral studies, he served for three years at Northwest Baptist Theological College (Vancouver) and in 1976 was the founding dean of the seminary. In 1978, Carson joined the faculty of Trinity Evangelical Divinity School, where he is currently serving as research professor.

Carson has written or edited 57 books, many of which have been translated into Chinese.
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To think that rebellious, self-centered mortals become children of God, increasingly mirroring his character, and one day enjoying the unclouded bliss of a perfect existence in the presence of the Triune God—this could not possibly be the fruit of our own endeavors.
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Still, we have come far enough to recognize that we cannot justify our relative prayerlessness by saying that those who are peculiarly effective are more gifted than we. Wherever we stand in the spectrum of Christian maturation, we could do better than we do, and many of us could do much better.
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Many of us think we can sin with impunity. We have been debilitated by the virus of indifferentism.
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important. What Paul presupposes is that God’s people have been so transformed through their conversion to Jesus Christ and his gospel that they now develop new sets of goals. Prompted and shaped by goodness and faith, they inevitably formulate new purposes, decidedly Christian plans, Christian goals.
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EZEKIEL 33 MARKS A TURNING POINT in the book. Chapters 33—37 record oracles related to the fall of Jerusalem. Although the warnings and calls for repentance continue, one now hears a rising note of comfort. As long as the exiles found it difficult to believe that Jerusalem could fall, Ezekiel was full of warning. Once the fall has taken place, God in his mercy gives Ezekiel words that will comfort the exilic community, nurture their faith, and steel their minds and wills.
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8He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power 10on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed.
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God denounces idolatry, but his providential rule may use an idolater, or anyone else, for his own good purposes. It is always wrong to argue from providence to ethics, or to establish who is “right” by who wins in a particular context, or to doubt that God may sovereignly use an evil person to accomplish a great good without thereby exonerating or justifying all the evil in his or her life.
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As one revival convert put it, “I was born again in the fires of revival, and I do not intend to die in the ashes of its memory.
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God’s awesome plan of redemption is to the praise of his glory (Eph. 1:3-14). This must shape our understanding of God—and thus our prayer lives and our priorities.
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When some perpetually morose and whining Christians come to me, I tell them I know what God's will is for their lives" 'Give thanks in all circumstances, for this is God's will for you in Christ Jesus' (I Thess. 5:18).
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. The themes hang together in important ways. The more clearly one sees how sovereign is God’s choice, the more clearly does his unmerited grace stand out. But sovereign “predestination” is irrational without a “destination”: God’s purposes in his sovereign sway are thus inescapably tied to his sovereignty and his grace. The more we glimpse God’s wonderfully good purposes, the more we shall be grateful for his sovereign sway in bringing them to pass.
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From eternity’s perspective, what should be the primary things for which we should pray for our children, for ourselves, for our fellow believers?
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Often we demand immediate answers from God. But God took twelve years to bring down Hitler, seventy to bring down the Russian empire, two centuries to humble the British Empire. Reflect on the implications.
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I have been arguing that Christians recognize the culture-relatedness of all truth, but that this does not jeopardize the objectivity of the revelation God has graciously provided in his Son Jesus Christ and in the Bible; that there are ways of thinking through how people come to know this truth, and the God who is its ultimate source; and that failure to recognize it for what it is—in short, failure to know God—is morally reprehensible, and marks a rebellion against the authority of the one who created us and who governs us. Several times I have hinted at the importance of adopting “the whole counsel of God,” of recognizing the distinctiveness of an entire Christian worldview if the parts within it are to make much sense. That means not less than following and adopting the Bible’s plot-line. In other words (to use the contemporary jargon), the Bible provides us with a metanarrative, a comprehensive “story” that provides the framework for a comprehensive explanation, a comprehensive worldview.
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The reason we pray so little is that we do not plan to pray. Wise planning will ensure that we devote ourselves to prayer often, even if for brief periods: it is better to pray often with brevity than rarely but at length. But the worst option is simply not to pray—and that will be the controlling pattern unless we plan to pray. If we intend to change our habits, we must start here.1 2.
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Liberalizing tendencies today are not usually associated with those seeking a return to Scripture.
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The lesson for Isaiah’s fellow citizens is the one constantly repeated in this book: do not make alliances with foreign powers; trust God alone.
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(b) These twelve were able to bear witness to the facts concerning Christ from the first days of his public ministry. Peter understood the importance of this point (Acts 1:21-22), for the revelation of Jesus Christ was not some private mystical experience but a unique, historical event that demanded witnesses.
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Genesis 1—portrays the beginning of everything in this created universe. On the face of it, this chapter, and the lines of thought it develops, establish that God is different from the universe that he creates, and therefore pantheism is ruled out; that the original creation was entirely good, and therefore dualism is ruled out; that human beings, male and female together, are alone declared to be made in the image of God, and therefore forms of reductionism that claim we are part of the animal kingdom and no more must be ruled out; that God is a talking God, and therefore all notions of an impersonal God must be ruled out; that this God has sovereignly made all things, including all people, and therefore conceptions of merely tribal deities must be ruled out.
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Tie your joy to the fact you are known and loved by God; tie it to your salvation; tie it to the sublime truth that your name is written in heaven. That can never be taken from you.
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