Prodigal God [Englisch] [Taschenbuch]

"This short book is meant to lay out the essentials of the Christian message, the gospel." So begins Timothy Keller's new book The Prodigal God: Recovering the Heart of the Christian Faith. Keller targets both seekers who are unfamiliar with the gospel and longtime church members who may not feel the need for a primer on the gospel.

Keller's book, as the provocative title suggests, is built on one of Jesus' most famous stories: the parable of the prodigal son (Luke 15). Keller consents that "on the surface of it, the narrative is not all that gripping." But, he contends that "if the teaching of Jesus is likened to a lake, this famous Parable of the Prodigal Son would be one of the clearest spots where we can see all the way to the bottom." Keller has taught from this passage many times over the years, and says, "I have seen more people encouraged, enlightened, and helped by this passage, when I explained the true meaning of it, than by any other text."

The book is laid out in seven brief chapters which aim to uncover the extravagant (prodigal) grace of God, as revealed in this parable. Keller shows how the parable describes two kinds of "lost" people, not just one. Most people can identify the lostness of the "prodigal son," the younger brother in Jesus' story, who takes his inheritance early and squanders it on riotous living. But Keller shows that the "elder brother" in the parable is no less lost. Together, the two brothers are illustrations of two kinds of people in the world. "Jesus uses the younger and elder brothers to portray the two basic ways people try to find happiness and fulfillment: the way of moral conformity and the way of self-discovery." Both brothers are in the wrong, and when we see this, we discover a radical redefinition of what is wrong with us. "Nearly everyone defines sin as breaking a list of rules. Jesus, though, shows us that a man who has violated nothing on the list of moral misbehaviors may be every bit as spiritually lost as the most profligate, immoral person. Why? Because sin is not just breaking the rules, it is putting yourself in the place of God as Savior, Lord and Judge just as each son sought to displace the authority of the father in his own life." As these quotes hint, Keller's exposition of the two sons lays the groundwork for a penetrating analysis and critique of both moral relativists on the liberal left and religious moralists on the conservative right, showing that the latter are just as lost as the former. What both need is Jesus, whom Keller presents as "the true elder brother," the one who comes to our rescue at his own expense. Through his grace, we are given hope and invited to the great feast of the Father.

As with Keller's preaching, this book is intelligent and winsome, combining thoughtful reflection on both text and culture with searching heart application. Keller's book is effectively illustrated with a liberal use of stories and quotations from literature, movies, and the arts. Most imporantly, the book orients the reader's heart to the hope of the gospel of God's grace revealed in Christ.

One more note: for readers who may have felt intimidated by Keller's recent book The Reason for God, don't shrink away from The Prodigal God. It is probably only 1/3 of the length and much easier to read. I highly recommend it to unbelievers, seekers and established Christians.

When I received a copy of The Prodigal God I was greatly intrigued by the title. To be honest I thought the author was trying to be a little too cute in his choice for a title. As a result I jumped right in and in effort to figure our where he was going, could not put the little book down.

Author Tim Keller recently wrote the bestselling book The Reason for God to reach out to skeptics. Here in The Prodigal God it seems as though he is reaching out to both those who are flagrantly irreligious and to those who are by common estimation, morally and religiously together.

Keller helpfully reminds us (me) of the definition for prodigal: "recklessly extravagant, having spent everything". Many of us may have a definition that centers on a returning wayward son rather than the reasons why he was actually returning. Keller aims to remind us of the God-centeredness of this parable and by application the stinging rebuke that it is intended to have upon the Pharisees and all of their self-righteous grandchildren.

Throughout the book Keller deals with the characteristics of the younger brother (morally bankrupt), the older brother (morally upright) and the Father (representing God who is abundant in grace to the contrite and opposed to the proud).

A strength of this book is the way in which the author keeps the gospel out of the commonly constructed religious categories. The gospel is never about what you and I do but about what God does. Therefore to try to put Jesus and his message into some sort of parallel religious system simply does not work.

Keller writes:

It is typical for people who have turned their backs on religion to beleive that Christianity is no different. They have been in churches brimming with elder-brother types. They say, `Christianity is just another religion' But Jesus say, no, that is not true. Everybody knows that the Christian gospel calls us away from the licentiousness of younger brotherness, but few realize that it also differs from moralistic elder brotherness.

further...

The elder brother's problem is his self-righteousness, the way he uses his moral record to put God and others in his debt to control them and get them to do what he wants. His spiritual problem is the radical insecurity that comes from basing his self-image on achievements and performance, so he must endlessly prop up his sense of righteousness by putting others down and finding fault. As one of my teachers in seminary put it, the main barrier between Pharisees and God is `not their sins, but their damnable good works.'

Keller reminds us that what we really need is a true elder brother who will go and retrieve wayward, reproachable brothers:

We need one who does not just go to the next country to find us but who will come all teh way from heaven to earth. We need one who is willing to pay not just a finite amount of money, but, at an infinite cost, bring us into God's family, for our debt is much greater. Either as younger brothers or elder brothers we have rebelled against the father. We deserve alienation, isolation, and rejection. The point of the parable is that forgiveness always involves a price-someone has to pay...Our true elder brother took and paid our debt, on the cross, in our place....There Jesus was stripped naked of his robe and dignity, so that we could be cloted with a dignity and standing we don't deserve. One the cross Jesus was treated as an outcast so that we could be brought into God's family freely by grace. There Jesus drank the cup of eternal justice so that we might have the cup of the father's joy. There was no other way for the heavenly father to bring us in, except at the expense of our true elder brother.

In the chapter entitled "The Feast of the Father" Keller reminds us that salvation is experiential, material, individual and communal. The gospel is to transform our individual lives from the inside-out and then transform our communities.

Throughout the book Keller seems to continually reset the need to properly understand the gospel. He even says on occasion that if you think you get it you probably don't and if you are amazingly overwhelmed by the complexities of grace then you are probably beginning to get it. The burden then is for beleivers to continually find themselves tasting and seeing that God is indeed glorious.

He quotes Luther,

A fundamental insight of Martin Luther's was that `religion' is the default mode of the human heart. Your computer operates automatically in a default mode unless you deliberately tell it to do something else. So Luther says that even after you are converted by the gospel your heart will go back to operating on other principles unless you deliberately, repeatedly set it to gospel mode.

I really enjoyed this book. Keller is a terrific writer. His illustrations are extremely well thought out and culturally relevant. The book has a lot of very helpful things to say about the nature of God's grace and the nature of modern day Phariseeism. For this purpose this book is highly recommended. I need books like this and so do my friends. Keller makes a lot of brief, succinct statements that warrant your further consideration. It is these types of pregnant statements that help a little book like this to make a very large impact for a long time.

After the publication of The Reason for God, Newsweek hailed Tim Keller as "a C.S. Lewis for the twenty-first century." That is a lofty comparison and one I'm sure must make Keller quite uncomfortable. Yet at some level the comparisons are becoming undeniable. Keller's ability to communicate to believers and unbelievers alike and to do so on an intellectual level clearly parallels that of Lewis. Where Keller's first book offered an explanation as to why we should believe in God, his second, The Prodigal God, focuses on Jesus' best-known parable (and arguably the best-known and most-loved story of all-time) to challenge both believers and skeptics.

In this book Keller makes no claim to originality. He states forthrightly that the message he conveys here is based on a sermon first preached by Dr. Edmund Clowney. That simple sermon, a fresh take on the parable of the Prodigal Son, changed Keller's life and in many ways shaped his ministry. Over the years he has often taught from this parable, both at his church and elsewhere, and he has seen God's hand of blessing in this message. And here he offers it in the form of a short book.

Traditionally, readings of the parable of the Prodigal Son have focused on the younger son and his reconciliation with his father. We learn from such readings that God is willing to receive all those who wander from him. Yet too often we overlook that third character--the older brother. Were the story only about the father and the younger son we would expect that the Pharisees, among those who first heard Jesus tell this parable, would react with joy. Yet we know from Scripture that they walked away in disgust and disbelief. Why? Because the parable pointed to them as examples of the older son. As Keller says, Jesus' purpose in this parable "was not to warm our hearts, but to shatter our categories."

He begins by ensuring the reader has a sense of Jesus' original audience as he taught this parable. There were two groups near Jesus at the time. The first was tax collectors and sinners while the second was composed of Pharisees and teachers of the law. The tax collectors and sinners correspond to the younger brother--people who left the traditional morality of their families and social groups and engaged in what others would consider wild living. The religious leaders, on the other hand, correspond to the older brother, representing the moral and obedient who have never turned from the traditions of their culture and religion. Where the first group seek God through some kind of self-discovery, the second group seeks him through a type of moral conformity. Jesus' message is that both of these approaches are wrong and in this parable he offers his radical alternative. "There are two ways to be your own Savior and Lord," says Keller. "One is by breaking all the moral laws and setting your own course, and one is by keeping all the moral laws and being very, very good."

While Keller focuses attention on both of the brothers, he gives more time to the elder brother. He wants the reader to know that a self-imposed standard of morality is not the same as truly knowing and following Christ. He wants those who are outwardly religious to search their hearts to see if there is an inner faith that goes along with the outward conformity. He challenges Christians with the fact that churches tend to be havens for the older brother kind of believer. "Jesus' teaching consistently attracted the irreligious while offending the Bible-believing, religious people of his day. However, in the main our churches today do not have this effect. The kind of outsiders Jesus attracted are not attracted to contemporary churches, even our most avant-garde ones. We tend to draw conservative, buttoned-down, moralistic people. The licentious and liberated or the broken and marginal avoid church. That can only mean one thing. If the preaching of our ministers and the practice of our parishioners doesn't have the same effect on people that Jesus had, then we must not be declaring the same message that Jesus did. If our churches aren't appealing to younger brothers, they must be more full of elder brothers than we'd like to think."

It is rare that a book effectively spans an audience of both believers and skeptics, but Keller bridges that gap. For skeptics this is a presentation of the gospel message of human sin and God's extravagant grace; for believers it is a recounting of a story that never grows old. For skeptics it is an encouragement to be like the younger son by turning to the loving father who welcomes all who come to him; for believers it is a means of examining hearts to see if we have become like the older brother, so secure in our position that we take the Father's love for granted and even resent it when that love is extended to those whom we feel are less deserving of it.

Though it is unlikely that The Prodigal God will achieve the same level of numerical success as The Reason for God, it remains an exceptionally useful and valuable contribution. While the book's audience is broad, it may well prove most beneficial to Christians. It will set the gospel before them in a fresh way, forcing them to do some difficult but necessary heart work.