Evangelism and the Sovereignty of God
by J.I. Packer
Chapter 2 - Divine Sovereignty and Human Responsibility
Evangelism and the Sovereignty of God
by J.I. Packer
Chapter 2 - Divine Sovereignty and Human Responsibility
Evangelism and the Sovereignty of God
by J.I. Packer.
Chapter 1 - Divine Sovereignty
For what is weakness? The idea from first to last is inadequacy. We talk about physical weakness, meaning that there is a lack of vigor and energy and perhaps bodily health so that one cannot manhandle furniture or tackle heavy yard jobs. We talk about intellectual weakness, meaning inability for some forms of brainwork, as for instance C. S. Lewis's almost total inability to do math, and my own messiness in that area. We talk about personal weakness, indicating thereby that a person lacks resolution, firmness of character, dignity, and the capacity to command. We talk about a weak position when a person lacks needed resources and cannot move situations forward or influence events as desired. We talk about relational weakness when persons who should be leading and guiding fail to do so -- weak parents, weak pastors, and so on. Every day finds us affirming the inadequacy of others at point after point.He goes on to state:
The truth, however, is that in many respects, and certainly in spiritual matters, we are all weak and inadequate, and we need to face it. Sin, which disrupts all relationships, has disabled us all across the board. We need to be aware of our limitations and to let this awareness work in us humility and self-distrust, and a realization of our helplessness on our own. Thus we may learn our need to depend on Christ, our Savior and Lord, at every turn of the road, to practice that dependence as one of the constant habits of our heart, and hereby to discover what Paul discovered before us: "when I am weak, then I am strong" (2 Cor. 12:10).As I already mentioned, the remainder of the book plays out three other topics as they relate to weakness. These three focal points of weakness aren't arbitrarily chosen, they come from an expository look at 2 Corinthians to discover what this life of weakness looks like in those three areas.
"Hope springs eternal in the human breast," declared Alexander Pope in his usual pompous way, but that is not all the story. For the first half of people's lives, spontaneous hope does indeed spur them forward. Children hope to do this and that when they grow up; teens hope to go places and do things when they have some money; newlyweds hope for a good income, a good place to live, and good-quality children; established couples hope for the day when the children will be off their hands and they are free to cruise, tour, and see the world. But what then? There comes a point at which the elderly and those who, as we say, are getting on realize that of all the things they wanted to do, they have done all they can, and the rest are now permanently out of reach ("life's too short," we say wryly).
Yet life goes on. Today, indeed, people live longer than once they did, but the common experience is that extended and extreme age brings only bleak boredom and a diminished sense of the good life as consisting merely of three meals a day, television to watch, and a bed at night. Whether, as bodily health fades and minds and memories run increasingly amok, any better, more enriching experience of old age is possible is a question that secular social theory has shown itself unable to answer.
But the Bible appears to have an answer...He goes on from this point to begin to describe the Bible's teachings combined with his own perspectives on aging and hope.