I’ll start by saying I really liked
this book. I guess I was predisposed to liking it because I had heard about it and looked forward to finally reading it. But it did not disappoint.
Tim Keller unpacks the familiar story of the prodigal son (
Luke 15) and applies it to the whole story of the Gospel. He really breaks it down so that each chapter of the book looks at one particular aspect of the parable—from the audience listening to Jesus, to each character in the story, to the larger lessons we can learn about our own hearts.
He started with a definition of prodigal, which was important because if the common understanding of the “prodigal son” label implies someone irresponsible and selfish then it is somewhat alarming to couple that term with God, as in the title of the book. But, Keller provides some insight in the books’ introduction:
“The word ‘prodigal’ does not mean ‘wayward’ but, according to Merriam-Webster’s Collegiate
Dictionary, ‘recklessly spendthrift.’ It means to spend until you have nothing left. This term is therefore
as appropriate for describing the father in the story as his younger son. The father’s welcome to the
repentant son was literally reckless, because he refused to ‘reckon’ or count his sin against him or demand
repayment…prod-i-gal: recklessly extravagant; having spent everything. “
As Keller extrapolates, that word can have different connotations, depending on whose “everything” was spent, and the longer-term consequences.
I also liked how Keller broke the story down not just as an exposition about the younger son in the parable, but rightly points to Christ’s teaching of this story about two sons. The story is as much about the older son as it is about the younger. I have heard some teachings in the past which included a look at both brothers, and since I most relate to the legalistic tendencies of the older, I appreciated the full treatment that Keller gives.
Now for a smattering of some particularly good & convicting passages from the book...
Both Wrong; Both Loved (pp 44-47)
Jesus does not divide the world into the moral “good guys” and the immoral “bad guys.” He shows us that everyone is dedicated to a project of self-salvation, to using God and others in order to get power and control for themselves. We are just going about it in different ways. Even though both sons are wrong, however, the father cares for them and invites them both back into his love and feast.
This means that Jesus’ message, which is “the gospel,” is a completely different spirituality. The gospel of Jesus is not religion or irreligion, morality or immorality, moralism or relativism, conservatism or liberalism. Nor is it something halfway along a spectrum between two poles—it is something else altogether.
The gospel is distinct from the other two approaches: In its view, everyone is wrong, everyone is loved, and everyone is called to recognize this and change. By contrast, elder brothers divide the world in two: “The good people (like us) are in and the bad people, who are the real problem with the world, are out.” Younger brothers, even if they don’t believe in God at all, do the same thing, saying: “No, the open-minded and tolerant people are in and the bigoted, narrow-mined people, who are the real problem with the world, are out.”
But Jesus says: “The humble are in and the proud are out” (see
Luke 18:14 &
Luke 5:32). The people who confess they aren’t particularly good or open-minded are moving toward God, because the prerequisite for receiving the grace of God is to know you need it. The people who think they are just fine, thank you, are moving away from God. “The Lord…cares for the humble, but he keeps his distance from the proud” (
Psalm 138:6)…
Although the sons are both wrong and both loved, the story does not end on the same note for each. Why does Jesus construct the story so that one of them is saved, restored to a right relationship with the father, and one of them is not? (At least, not before the story ends.) It may be that Jesus is trying to say that while both forms of the self-salvation project are equally wrong, each one is not equally dangerous. One of the ironies of the parable is now revealed. The younger son’s flight from the father was crashingly obvious. He left the father literally, physically, and morally. Though the older son stayed at home, he was actually more distant and alienated from the father than his brother, because he was blind to his true condition. He would have been horribly offended by the suggestion that he was rebelling against the father’s authority and love, but he was, deeply.
* * *
“We habitually and instinctively look to other things besides God and his grace as our justification, hope, significance, and security. We believe the gospel at one level, but at deeper levels we do not. Human approval, professional success, power and influence, family and clan identity—all of these things serve as our heart’s ‘functional trust’ rather than what Christ has done, and as a result we continue to be driven to a great degree by fear, anger, and a lack of self-control. You cannot change such things through mere willpower, through learning Biblical principles and trying to carry them out. We can only change permanently as we take the gospel more deeply into our understanding and into our hearts. We must feed on the gospel, as it were, digesting it and making it part of ourselves. That is how we grow." (p.115)
“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…To find God we must repent of the things we have done wrong, but if that is all you do, you may remain just an elder brother. To truly become Christians we must also repent of the reasons we ever did anything right. Pharisees only repent of their sins, but Christians repent for the very roots of their (self-) righteousness, too. We must learn how to repent of the sin under all our other sins and under all our “righteousness” —the sin of seeking to be our own Savior and Lord.” (pp 77-78)
“How can the inner workings of the heart be changed from a dynamic fear and anger to that of love, joy, and gratitude? Here is how. You need to be moved by the sight of what it cost to bring you home… You need to see how GREAT is our outstanding debt and distance from God and how GREAT is Christ’s willingness and action to make it right. ” (pp 85-86)
“Jesus Christ, who had all the power in the world, saw us enslaved by the very things we thought would free us. So he emptied himself of his glory and became a servant (
Philippians 2). He laid aside the infinities and immensities of his being and, at the cost of his life, paid the debt for our sins, purchasing us the only place our hearts can rest, in his Father’s house.” (p 87)
“If the Lord of the universe loves us enough to experience this for us, what are we afraid of?”
“…the Cross proves God’s care for you and gives you all the security you need.”
“…all change comes from deepening your understanding of the salvation of Christ and living out of the changes that understanding creates in your heart. Faith in the gospel restructures our motivations, our self-understanding, our identity, and our view of the world. Behavioral compliance to rules without heart-change will be superficial and fleeting.”
I highly recommend The Prodigal God by Tim Keller. On the surface it's an easy read, but without rushing to get through it, we can come out with some real heart change.
All excerpts taken from Keller, Timothy. The Prodigal God. New York: Dutton, 2008
"For Solitude" by John O'Donohue
