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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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Not a drop of rain can fall outside the orb of Jesus’ sovereignty. All our days—our health, our illnesses, our joys, our victories, our tears, our prayers, and the answers to our prayers—fall within the sweep of the sovereignty of one who wears a human face, a thorn-shadowed face.
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Emulate those who are interested in the well-being of others, not in their own. Be on the alert for Christians who really do exemplify this basic Christian attitude, this habit of helpfulness. They are never the sort who strut their way into leadership with inflated estimates of their own importance. They are the kind who cheerfully pick up after other people. They are not offended if no one asks about them; they are too busy asking about others. They are the kind who are constantly seeking to do good spiritually, to do good materially, to do good emotionally. They are committed to the well-being of others.
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In the biblical view of things, a deeper knowledge of God brings with it improvement in the other areas mentioned: purity, integrity, a willingness to sacrifice, evangelistic faithfulness, better study of Scripture, improved private and corporate worship, better relationships with brothers and sisters in Christ, a heart for the lost, and much more. But if we seek these things without passionately desiring a deeper knowledge of God, we may be running after God’s blessings or pursuing God’s power without running after him.
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What we actually do reflects our highest priorities. That means we can proclaim our commitment to prayer until the cows come home, but unless we actually pray, our actions disown our words.
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Where there are disagreements of principle, argue them out. Take out your Bibles, think things through, find out why you are disagreeing, and be willing to be corrected.
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The fundamental danger with all critical study of the Bible lies in what hermeneutical experts call distanciation. Distanciation is a necessary component of critical work; but it is difficult and sometimes costly.
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In all our pursuit of excellence, we must never worship excellence. That would simply be idolatrous.
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If this were all the Bible discloses about God, we would read in its pages of a holy God of impeccable justice. But what of love? The love of Allah is providential, which, as we saw in the first chapter, is one of the ways the Bible speaks of God. But here there is more: in eternity past, the Father loved the Son, and the Son loved the Father. There has been an other-orientation to the love of God. All the manifestations of the love of God emerge out of this deeper, more fundamental reality: love is bound up in the very nature of God. God is love.
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knowledge of God’s will, knowledge that consists of all spiritual wisdom and understanding, turns in part on obedience, on conformity to the will of God.
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Faithful Christian leaders must make the connections between creed and conduct, between the cross and how to live. And they must exemplify this union in their own lives. In
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When God finds us so puffed up that we do not feel our need for him, it is an act of kindness on his part to take us down a peg or two; it would be an act of judgment to leave us in our vaulting self-esteem.
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The cross not only establishes what we are to preach, but how we are to preach. It prescribes what Christian leaders must be and how Christians must view Christian leaders. It tells us how to serve and draws us onward in discipleship until we understand what it means to be world Christians. The
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It matters little whether you are the mother of active children who drain away your energy, an important executive in a major multinational corporation, a graduate student cramming for impending comprehensives, a plumber working overtime to put your children through college, or a pastor of a large church putting in ninety-hour weeks: at the end of the day, if you are too busy to pray, you are too busy. Cut something out.
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For the better we know God, the more we will want all of our existence to revolve around him,
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It is painfully easy for us to come to all kinds of critical points in ministry, service, family development, changes in vocation, and, precisely because we have enjoyed spiritual victories in the past, approach these matters with sophisticated criteria but without prayer. We love our independence. As a result we may repeatedly stumble and fall, because although we have exercised all our intellectual ingenuity we have not sought God’s face, we have not begged him for his wisdom.
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Focus on Christ crucified. That is what Paul did: “For I resolved to know nothing while I was with you except Jesus Christ and him crucified” (2:2). This does not mean that this was a new departure for Paul, still less that Paul was devoted to blissful ignorance of anything and everything other than the cross. No, what he means is that all he does and teaches is tied to the cross. He cannot long talk about Christian joy, or Christian ethics, or Christian fellowship, or the Christian doctrine of God, or anything else, without finally tying it to the cross. Paul is gospel-centered; he is cross-centered. That
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We need not think that the only sins that will keep us from prayer are large and gross. We so often fall at the subtle points.
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In the first place, Paul says, the utter bankruptcy of all the world’s efforts to know God was part of God’s wise design. It was “in the wisdom of God” that “the world through its wisdom did not know him” (1:21). Not only did the wise and the scholars and the philosophers fail to understand, God in his all-wise providence actually worked it out that way. Their failures are thoroughly blameworthy; their ignorance of God and their endless, self-centered preoccupation are culpable. Nevertheless, no evil, certainly not theirs, can escape the bounds of God’s sovereign providence—and it is God himself who ensures that the world in its wisdom does not know him.
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Such dangers aside, you can greatly improve your prayer life if you combine these first two principles: set apart time for praying, and then use practical ways to impede mental drift.
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Many facets of Christian discipleship, not least prayer, are rather more effectively passed on by modeling than by formal teaching. Good praying is more easily caught than taught. If it is right to say that we should choose models from whom we can learn, then the obverse truth is that we ourselves become responsible to become models for others. So whether you are leading a service or family prayers, whether you are praying in a small-group Bible study or at a convention, work at your public prayers.
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