Category Archives: D. A. Carson
Well, this is exciting. Trinity Evangelical Divinity School has released 4 video lectures by D. A. Carson on the book of Hebrews. I’ve only made it through the first and have greatly benefited.
“Christians cannot long think about Christ and culture without reflecting on the fact that this is God’s world, but that this side of the fall this world is simultaneously resplendent with glory and awash in shame, and that every expression of human culture simultaneously discloses that we were made in God’s image and shows itself to be mis-shaped and corroded by human rebellion against God.”
D. A. Carson, Christ and Culture Revisited
Dr. D. A. Carson is one of the greatest evangelical New Testament scholars alive today. I’ve been greatly blessed by his books on Christ and Culture, Religious Pluralism, Prayer, the big story of the Bible, Scripture, and the cross and resurrection. I hardly ever find myself in strong disagreement with him, and even when I do differ I am always stimulated by his penetrating analysis. Thanks to the Gospel Coalition for making this available: a full lecture series from Carson on the book of Revelation (26 lectures):
- Revelation (part 1)
- Revelation (part 2)
- Revelation (part 3)
- Revelation (part 4)
- Revelation (part 19)
- Revelation (part 5)
- Revelation (part 6)
- Revelation (part 7)
- Revelation (part 8)
- Revelation (part 9)
- Revelation (part 10)
- Revelation (part 11)
- Revelation (part 12)
- Revelation (part 13)
- Revelation (part 14)
- Revelation (part 15)
- Revelation (part 16)
- Revelation (part 17)
- Revelation (part 18)
- Revelation (part 19)
- Revelation (part 20)
- Revelation (part 21)
- Revelation (part 22)
- Revelation (part 23)
- Revelation (part 24)
- Revelation (part 25)
- Revelation (part 26)
“People do not drift toward holiness. Apart from grace-driven effort, people do not gravitate toward godliness, prayer, obedience to Scripture, faith, and delight in the Lord. We drift toward compromise and call it tolerance; we drift toward disobedience and call it freedom; we drift toward superstition and call it faith. We cherish the indiscipline of lost self-control and call it relaxation; we slouch toward prayerlessness and delude ourselves into thinking we have escaped legalism; we slide toward godlessness and convince ourselves we have been liberated.”
In his helpful work Christ and Culture Revisited, D. A. Carson, clarifies the holistic claims of Christ in a familiar passage often thought to teach a sacred/secular split. In Luke we read:
[Wanting to catch Jesus in a trap, the scribes and the chief priests asked him] Is it lawful for us to give tribute to Caesar, or not?” But he perceived their craftiness, and said to them, “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar’s.” He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent. (Luke 20:22-26 ESV)
Does Jesus here teach a sacred/secular division? Dr. Carson’s comments are insightful:
Yet we must not think that Jesus’ utterance warrants an absolute dichotomy between God and Cesar, or between church and state, or between Christ and culture. That brings up the second detail in the text that must be observed. When Jesus asks the question, “whose image is this? And whose inscription?” Biblically informed people will remember that all human beings have been made in the image and likeness of God (Genesis 1:26). Moreover, his people have the “inscription” of God’s law written on them (cf. Exodus 13:9; Proverbs 7:3; Isaiah 44:5; Jeremiah 31:33). If we give back to God what has his image on it, we must all give ourselves to him. Far from privatizing God’s claim, that is, the claim of religion, Jesus’ famous utterance means that God always trumps Caesar. We may be obligated to pay taxes to Cesar, but we owe everything, our very being, to God. [Here Carson quoted from David T. Ball] “Whatever civil obligations Jesus followers might have, they must be understood within the context of their responsibilities to God, for their duty to God to claims their whole selves.”
For more, see:
From Between Two Worlds:
In recent years it has become popular to sketch the Bible‘s storyline something like this: Ever since the fall, God has been active to reverse the effects of sin. He takes action to limit sin’s damage; he calls out a new nation, the Israelites, to mediate his teaching and his grace to others; he promises that one day he will send the promised Davidic king to overthrow sin and death and all their wretched effects. This is what Jesus does: he conquers death, inaugurates the kingdom of righteousness, and calls his followers to live out that righteousness now in prospect of the consummation still to come.
Much of this description of the Bible’s storyline, of course, is true. Yet it is so painfully reductionistic that it introduces a major distortion. It collapses human rebellion, God’s wrath, and assorted disasters into one construct, namely, the degradation of human life, while depersonalizing the wrath of God. It thus fails to wrestle with the fact that from the beginning, sin is an offense against God.
Carson has applied this criticism to N.T. Wright. For example, in this review of Evil and the Justice of God:
At the end of the day, the central notion of sin in Wright’s thought is that it is somehow anarchic rebellion against shalom, and the triumph at the end is the restoration of shalom. What is lost is the intensely personal dimension of sin: it is rebellion against God, and he is regularly portrayed as the most offended party (cf. Ps 51!). One does not want to ignore the corporate, not to say cosmic, dimensions of sin; certainly one must not downplay the controlling importance of the goal of a new heaven and a new earth. But to lose the profound sense in which sin is personally against God is to lose something important in the storyline itself. Ironically, it is to trivialize sin (although this is certainly not Wright’s intent); ultimately, it is to misunderstand the cross. To put the matter another way: When the biblical writers say that Christ’s death saves us, from what does it save us? We could say it saves us from death, from the consequences of our sin, from our lostness, but centrally it saves us from the wrath to come. Death, the consequences of our sin, and lostness are nothing other than preliminary manifestations of the wrath of God. It is of course true that the Bible depicts God as working to rescue his people from sin. Yet it is no less true that the most central consequence of sin from which they must be rescued is the wrath of God: it is impossible to read the Old Testament narrative without tripping over this theme in countless chapters. This dynamic tension lies at the heart of what the New Testament writers insist that the cross achieves, and Wright misses it almost entirely.
Greg Gilbert has another post looking at this theme among younger evangelicals. Greg keeps on banging this drum–but I think it’s a crucial message we need to hear.
For more, see:
Here’s D. A. Carson’s excellent summary of the narrative of Scripture:
Thus the gospel is integrally tied to the Bible’s story-line. Indeed, it is incomprehensible without understanding that story-line. God is the sovereign, transcendent and personal God who has made the universe, including us, his image-bearers. Our misery lies in our rebellion, our alienation from God, which, despite his forbearance, attracts his implacable wrath. But God, precisely because love is of the very essence of his character, takes the initiative and prepared for the coming of his own Son by raising up a people who, by covenantal stipulations, temple worship, systems of sacrifice and of priesthood, by kings and by prophets, are taught something of what God is planning and what he expects. In the fullness of time his Son comes and takes on human nature. He comes not, in the first instance, to judge but to save: he dies the death of his people, rises from the grave and, in returning to his heavenly Father, bequeaths the Holy Spirit as the down payment and guarantee of the ultimate gift he has secured for them—an eternity of bliss in the presence of God himself, in a new heaven and a new earth, the home of righteousness. The only alternative is to be shut out from the presence of this God forever, in the torments of hell. What men and women must do, before it is too late, is repent and trust Christ; the alternative is to disobey the gospel. (Romans 10:16; 2 Thessalonians 1:8; 1 Peter 4:17).
(HT: Justin Taylor)
For more, see