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Generous Justice: How God's Grace Makes Us Just
It is commonly thought in secular society that the Bible is one of the greatest hindrances to doing justice. Isn’t it full of regressive views? Didn’t it condone slavery? Why would we look to the Bible for guidance on how to have a more just society? But Timothy Keller, pastor of New York City’s Redeemer Presbyterian Church, challenges these preconceived beliefs and presents the Bible as a fundamental source for promoting justice and compassion for those in need. In Generous Justice, he explores a life of justice empowered by an experience of grace: a generous, gracious justice. This audiobook offers listeners a new understanding of modern justice and human rights that will resonate with both the faithful and the skeptical.
“This is the book I give to all my friends who are serious spiritual seekers or skeptics.” —Rick Warren, author of The Purpose Driven Life, on The Reason for God
“This is the book I give to all my friends who are serious spiritual seekers or skeptics.” —Rick Warren, author of The Purpose Driven Life, on The Reason for God
Audio CD
First published January 1, 2010
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About the author
Timothy J. Keller
396 books5,730 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
Timothy Keller was the founding pastor of Redeemer Presbyterian Church in Manhattan, which he started in 1989 with his wife, Kathy, and three young sons. For over twenty years he has led a diverse congregation of young professionals that has grown to a weekly attendance of over 5,000.
He was also Chairman of Redeemer City to City, which starts new churches in New York and other global cities, and publishes books and resources for faith in an urban culture. In over ten years they have helped to launch over 250 churches in 48 cities. More recently, Dr. Keller’s books, including the New York Times bestselling The Reason for God and The Prodigal God, have sold over 1 million copies and been translated into 15 languages.
Christianity Today has said, “Fifty years from now, if evangelical Christians are widely known for their love of cities, their commitment to mercy and justice, and their love of their neighbors, Tim Keller will be remembered as a pioneer of the new urban Christians.”
Dr. Keller was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He previously served as the pastor of West Hopewell Presbyterian Church in Hopewell, Virginia, Associate Professor of Practical Theology at Westminster Theological Seminary, and Director of Mercy Ministries for the Presbyterian Church in America.
Timothy Keller was the founding pastor of Redeemer Presbyterian Church in Manhattan, which he started in 1989 with his wife, Kathy, and three young sons. For over twenty years he has led a diverse congregation of young professionals that has grown to a weekly attendance of over 5,000.
He was also Chairman of Redeemer City to City, which starts new churches in New York and other global cities, and publishes books and resources for faith in an urban culture. In over ten years they have helped to launch over 250 churches in 48 cities. More recently, Dr. Keller’s books, including the New York Times bestselling The Reason for God and The Prodigal God, have sold over 1 million copies and been translated into 15 languages.
Christianity Today has said, “Fifty years from now, if evangelical Christians are widely known for their love of cities, their commitment to mercy and justice, and their love of their neighbors, Tim Keller will be remembered as a pioneer of the new urban Christians.”
Dr. Keller was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He previously served as the pastor of West Hopewell Presbyterian Church in Hopewell, Virginia, Associate Professor of Practical Theology at Westminster Theological Seminary, and Director of Mercy Ministries for the Presbyterian Church in America.
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March 13, 2024
Still the best book on biblical justice that I know of. Returning to it 14 years after publication was an interesting experience, given how much public discourse has changed particularly around race and politics. A few parts sound a bit dated, but the book holds up mighty well overall. Keller is immensely clear and nuanced, which is refreshing in an age of handwringing hot takes. Kevin DeYoung has called it “the most biblically informed and intellectually careful (read the endnotes!) ‘social justice’ book I know of.” Likewise, Jonathan Leeman observes that Keller “does not manipulate the emotions with heart-rending stories or melodramatic rhetoric. He does not offer slanted and reductionistic readings of redemptive history in order to reinforce his political ideology. He just points to a bunch of biblical texts. It’s a grownup’s book, not a young zealot’s or an ideologue’s.” I wish more evangelicals would return to this book—and its 184 (often substantive) endnotes. ‘Generous Justice’ is an enduring gift to the church.
January 28, 2019
I like Tim Keller in general. I have listened to him for hours and read several of his books.
There are many things I agree with in this book. Christians should help the poor, primarily those in the church but also their neighbor (Good Samaritan). He supports giving to the needy but not creating dependency. He says that the main mission of the church is to proclaim the Word and the work of Christians in the world is to minister in word and deed. He also does not separate serving the poor as a separate mission from making disciples. He says they are intertwined. I very much agree with this. I did have some issues with this book, mainly along the lines of Marxism.
1. He quotes so many people who are theologically suspect. Why does he need these people in his book? For example, Gustavo Guiterrez- A marxist/liberation theology priest who has been denounced by the Catholic church for being too radical. He coined the phrase "preferential option for the poor." Miroslav Volf is another example, he wrote a book about how Allah and the Christian God are the same. He doesn't use Volf's ideas but he introduces him as a Croatian theologian.
2. He believes poverty is mostly the result of external oppression, as opposed to personal responsibility. I have a hard time here, based on what I've read and experienced in America. I cannot speak to overseas. Especially because we moved here as immigrants with nothing in our pockets.
3. His use of the term social justice as the best descriptor of what the bible calls justice and righteousness. According to Wikipedia “Social Justice" as it is known today is a "current global grassroots movement, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice”. In a footnote he says there are 2 types of justice "retributive" justice which is punishing wrongdoers and reestablishing rights and primary justice which is "distributive" justice, that is, making sure that goods and opportunities are more equitably distributed in society". My problem is the equal distribution of goods. I'm very much in the camp of equal opportunity not equal outcome. Desiring equal outcomes is fueled by a desire to break the 10th commandment. To do Tim Keller justice, he does say that the Old testament doesn't require state-sponsored redistribution efforts as a solution to poverty. To him, this is more something required by God of every Christian to work out in culture and personally however he is led.
4. When Tim Keller went to seminary an African American student told him that he (Keller) was a racist even though he couldn't help it. This student said when black people do things a certain way Keller calls it their culture and when white people do things a certain way Keller says that is just the right way to do things. Keller acknowledged that he agreed with him. I disagree with this assertion primarily because what this student described is not racism but moral relativism. Right and wrong has nothing to do with culture. Sure, maybe Tim Keller was a racist as he acknowledged but I disagree with this idea that white people are prejudged as racists simply for being white.
There are many things I agree with in this book. Christians should help the poor, primarily those in the church but also their neighbor (Good Samaritan). He supports giving to the needy but not creating dependency. He says that the main mission of the church is to proclaim the Word and the work of Christians in the world is to minister in word and deed. He also does not separate serving the poor as a separate mission from making disciples. He says they are intertwined. I very much agree with this. I did have some issues with this book, mainly along the lines of Marxism.
1. He quotes so many people who are theologically suspect. Why does he need these people in his book? For example, Gustavo Guiterrez- A marxist/liberation theology priest who has been denounced by the Catholic church for being too radical. He coined the phrase "preferential option for the poor." Miroslav Volf is another example, he wrote a book about how Allah and the Christian God are the same. He doesn't use Volf's ideas but he introduces him as a Croatian theologian.
2. He believes poverty is mostly the result of external oppression, as opposed to personal responsibility. I have a hard time here, based on what I've read and experienced in America. I cannot speak to overseas. Especially because we moved here as immigrants with nothing in our pockets.
3. His use of the term social justice as the best descriptor of what the bible calls justice and righteousness. According to Wikipedia “Social Justice" as it is known today is a "current global grassroots movement, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice”. In a footnote he says there are 2 types of justice "retributive" justice which is punishing wrongdoers and reestablishing rights and primary justice which is "distributive" justice, that is, making sure that goods and opportunities are more equitably distributed in society". My problem is the equal distribution of goods. I'm very much in the camp of equal opportunity not equal outcome. Desiring equal outcomes is fueled by a desire to break the 10th commandment. To do Tim Keller justice, he does say that the Old testament doesn't require state-sponsored redistribution efforts as a solution to poverty. To him, this is more something required by God of every Christian to work out in culture and personally however he is led.
4. When Tim Keller went to seminary an African American student told him that he (Keller) was a racist even though he couldn't help it. This student said when black people do things a certain way Keller calls it their culture and when white people do things a certain way Keller says that is just the right way to do things. Keller acknowledged that he agreed with him. I disagree with this assertion primarily because what this student described is not racism but moral relativism. Right and wrong has nothing to do with culture. Sure, maybe Tim Keller was a racist as he acknowledged but I disagree with this idea that white people are prejudged as racists simply for being white.
This entire review has been hidden because of spoilers.
November 2, 2020
Generous Justice: How God's Grace Makes Us Just by Timothy Keller (author of the best-selling The Reason for God, and senior pastor of Redeemer Presbyterian Church in New York City) is a clear, convicting, and compelling case for the assertion that "there is a direct relationship between a person's grasp and experience of God's grace, and his or her heart for justice and the poor." (p. xiii). In his Introduction, Keller says that he wrote this book for four groups of people: (1) young Christian believers who are concerned for social justice, but often fail to let social concern affect how they spend money, conduct their careers, and choose which neighborhoods to live in; (2) orthodox Christians who approach the subject of "doing justice" with suspicion; (3) younger evangelicals who embrace social justice but jettison the traditional evangelical doctrines substitutionary atonement and justification by faith alone; and (4) unbelievers who may suspect, along with Christopher Hitchens, that "religion poisons everything" and view Christianity as one of the primary forces promoting injustice and violence. With this variety of target audiences in mind, Keller unfolds his argument for grace-driven justice in eight chapters.
Chapter one asks "what is doing justice?" and answers with an accessible study of the concepts of justice and righteousness in Scripture. While never getting overly technical, Keller shows that the Hebrew word for justice has to do with both the punishment of wrongdoing and giving people their rights (p. 3). Justice is, essentially, "to treat people equitably" - to give them their due. Such justice, which over and again in Scripture is concerned with widows, orphans, immigrants, and the poor ("the quartet of the vulnerable"), is rooted in the character of God and wedded to "righteousness." Since the biblical word for "righteous" refers to a life of right relationships, Keller says that "Biblical righteousness is inevitably 'social,' because it is about relationships" (p. 10). In fact, Keller argues that when these two words, justice and righteousness, are tied together in Scripture, "the English expression that best conveys the meaning is 'social justice'" (p. 14). Though this terminology is sometimes nothing more than a slogan used to recruit people to some political ideology or another, Keller says that "if you are trying to live a life in accordance with the bible, the concept and call to justice are inescapable" (p. 18).
Chapters two and three build the case for doing justice from the Old and New Testaments respectively. Keller carefully nuances his arguments from the Old Testament, showing that commands in the Old Testament reflect clear principles that are binding on Christians today, while granting that Scripture does not tell us exactly how to carry these principles out today. Especially helpful in this second chapter is how Keller deals with the causes of poverty, showing that Scripture doesn't neatly fit into the schemas of either liberal or conservative theorists. Rather, "the causes of poverty as put forth in the Bible are remarkably balanced" (p. 33) including oppression, natural disaster, and personal moral failures. However, Keller says, "having surveyed the Bible on these texts numerous times, I have concluded that the emphasis is usually on the larger structural factors" (p. 38). Chapter three focuses on the teaching of Jesus about justice and tackles some of the lesser known (and lesser obeyed) words of Jesus, such as those found in Luke 14:12-13 (pgs. 46-49) and Matthew 25:31-46 (pgs. 52-54).
Chapter four uses the parable of the Good Samaritan (Luke 10) to build the case that Christians have the responsibility to show mercy and do justice not only for those inside the church, but for anyone in need, "regardless of race, politics, class, and religion" - that is, for anyone who is your "neighbor" (see p. 67). This chapter, drawing heavily on the work of eighteenth-century theologian Jonathan Edwards, includes a very helpful series of answers to common objections that religious people often make when faced with the call of justice and mercy.
Chapter five asks "Why should we do justice?" "Our problem in society today" Keller says, "is not that people don't know they should share with others and help the poor. Most people do know and believe this. The real problem is that, while knowing, they are insufficiently motivated to actually do it" (p. 79). So how does the Bible motivate us? First, with "joyful awe before the goodness of God's creation" and, second, with "the experience of God's grace in redemption" (p. 82). Keller's discussion of creation focuses mainly on how human dignity (and therefore human rights) is actually rooted in the Scripture's teaching that human beings are created in the image of God. In an excellent discussion of civil rights on pages 85-88, Keller illustrates the point through interaction with the writings of Aristotle, Martin Luther King, Jr., and C. S. Lewis.
But "as important as the doctrine of creation is, the most frequently cited Biblical motivation for doing justice is the grace of God in redemption" (p. 92), a point Keller makes from both the Old and New Testaments. This is really the heart of the book, out of which everything else flows. With eloquent reason, Keller drives this truth home: "If a person has grasped the meaning of Gods' grace in his heart, he will do justice" (p. 93); "People changed by grace should go, as it were, on a permanent fast. Self-indulgence and materialism should be given up and replaced by a sacrificial lifestyle of giving to those in need" (p. 95-96); "A life poured out in deeds of service to the poor is the inevitable sign of any real, true, justifying, gospel-faith. Grace makes you just. If you are not just, you've not truly been justified by faith" (p. 99).
If chapter five addresses motivation, chapter six takes on the practical question of "how should we do justice?" In this wise and practical chapter, Keller is simple, but not simplistic, discussing how "vulnerable people need multiple levels of help" including "relief, development, and social reform" (p. 113) then providing examples of and principles for doing each. This chapter delves into issues such as the needs of poor communities, racial reconciliation, and reforming unjust social structures. Drawing on Abraham Kuyper's concepts of "sphere sovereignty," he discusses both the responsibilities of Christians in the institutional church and as the organic church. And he tackles the relationship between social justice and evangelism, arguing that "they should exist in an asymmetrical, inseparable relationship" with evangelism being "the most basic and radical ministry possible to a human being . . . not because the spiritual is more important than the physical, but because the eternal is more important than the temporal" (p. 139). But Keller will not agree that justice is simply a means to the end of evangelism OR that doing justice IS evangelism. There is a distinction between the two. Deeds of justice and mercy are not identical to gospel proclamation. To say so, is "fatal confusion." Yet BOTH are necessary. Chapter seven carries the practical questions a step further, with a judicious exploration of "Doing Justice in the Public Square."
The final chapter, "Peace, Beauty, and Justice", relates the concerns of this book to "shalom" or the reweaving the fabric of human relationships into "harmonious peace." This is God's overall intention for human beings and doing justice means "to live in a way that generates a strong community where human beings can flourish" (p. 177). But how do we do that? In one of my favorite paragraphs in the book, Keller answers: "The only way to reweave and strengthen the fabric is by weaving yourself into it. Human beings are like those threads thrown together onto a table. If we keep our money, time, and power to ourselves, instead of sending them out into our neighbors' lives, then we may be literally on top of one another, but we are not interwoven socially, relationally, financially, and emotionally. Reweaving shalom means to sacrificially thread, lace, and press your time, goods, power, and resources into the lives and needs of others" (p. 177).
The length of my review shows my enthusiasm for this book, which is a significant contribution to Christian theology and ethics. Keller's clear and accessible style makes this book appropriate for any thoughtful believer, seeker, or skeptic. I wholeheartedly recommend it to anyone who is concerned with issues of justice in society, faithfulness to the teaching of Scripture on justice, and/or the implications of the Christian gospel for living a life of justice in our world today.
Chapter one asks "what is doing justice?" and answers with an accessible study of the concepts of justice and righteousness in Scripture. While never getting overly technical, Keller shows that the Hebrew word for justice has to do with both the punishment of wrongdoing and giving people their rights (p. 3). Justice is, essentially, "to treat people equitably" - to give them their due. Such justice, which over and again in Scripture is concerned with widows, orphans, immigrants, and the poor ("the quartet of the vulnerable"), is rooted in the character of God and wedded to "righteousness." Since the biblical word for "righteous" refers to a life of right relationships, Keller says that "Biblical righteousness is inevitably 'social,' because it is about relationships" (p. 10). In fact, Keller argues that when these two words, justice and righteousness, are tied together in Scripture, "the English expression that best conveys the meaning is 'social justice'" (p. 14). Though this terminology is sometimes nothing more than a slogan used to recruit people to some political ideology or another, Keller says that "if you are trying to live a life in accordance with the bible, the concept and call to justice are inescapable" (p. 18).
Chapters two and three build the case for doing justice from the Old and New Testaments respectively. Keller carefully nuances his arguments from the Old Testament, showing that commands in the Old Testament reflect clear principles that are binding on Christians today, while granting that Scripture does not tell us exactly how to carry these principles out today. Especially helpful in this second chapter is how Keller deals with the causes of poverty, showing that Scripture doesn't neatly fit into the schemas of either liberal or conservative theorists. Rather, "the causes of poverty as put forth in the Bible are remarkably balanced" (p. 33) including oppression, natural disaster, and personal moral failures. However, Keller says, "having surveyed the Bible on these texts numerous times, I have concluded that the emphasis is usually on the larger structural factors" (p. 38). Chapter three focuses on the teaching of Jesus about justice and tackles some of the lesser known (and lesser obeyed) words of Jesus, such as those found in Luke 14:12-13 (pgs. 46-49) and Matthew 25:31-46 (pgs. 52-54).
Chapter four uses the parable of the Good Samaritan (Luke 10) to build the case that Christians have the responsibility to show mercy and do justice not only for those inside the church, but for anyone in need, "regardless of race, politics, class, and religion" - that is, for anyone who is your "neighbor" (see p. 67). This chapter, drawing heavily on the work of eighteenth-century theologian Jonathan Edwards, includes a very helpful series of answers to common objections that religious people often make when faced with the call of justice and mercy.
Chapter five asks "Why should we do justice?" "Our problem in society today" Keller says, "is not that people don't know they should share with others and help the poor. Most people do know and believe this. The real problem is that, while knowing, they are insufficiently motivated to actually do it" (p. 79). So how does the Bible motivate us? First, with "joyful awe before the goodness of God's creation" and, second, with "the experience of God's grace in redemption" (p. 82). Keller's discussion of creation focuses mainly on how human dignity (and therefore human rights) is actually rooted in the Scripture's teaching that human beings are created in the image of God. In an excellent discussion of civil rights on pages 85-88, Keller illustrates the point through interaction with the writings of Aristotle, Martin Luther King, Jr., and C. S. Lewis.
But "as important as the doctrine of creation is, the most frequently cited Biblical motivation for doing justice is the grace of God in redemption" (p. 92), a point Keller makes from both the Old and New Testaments. This is really the heart of the book, out of which everything else flows. With eloquent reason, Keller drives this truth home: "If a person has grasped the meaning of Gods' grace in his heart, he will do justice" (p. 93); "People changed by grace should go, as it were, on a permanent fast. Self-indulgence and materialism should be given up and replaced by a sacrificial lifestyle of giving to those in need" (p. 95-96); "A life poured out in deeds of service to the poor is the inevitable sign of any real, true, justifying, gospel-faith. Grace makes you just. If you are not just, you've not truly been justified by faith" (p. 99).
If chapter five addresses motivation, chapter six takes on the practical question of "how should we do justice?" In this wise and practical chapter, Keller is simple, but not simplistic, discussing how "vulnerable people need multiple levels of help" including "relief, development, and social reform" (p. 113) then providing examples of and principles for doing each. This chapter delves into issues such as the needs of poor communities, racial reconciliation, and reforming unjust social structures. Drawing on Abraham Kuyper's concepts of "sphere sovereignty," he discusses both the responsibilities of Christians in the institutional church and as the organic church. And he tackles the relationship between social justice and evangelism, arguing that "they should exist in an asymmetrical, inseparable relationship" with evangelism being "the most basic and radical ministry possible to a human being . . . not because the spiritual is more important than the physical, but because the eternal is more important than the temporal" (p. 139). But Keller will not agree that justice is simply a means to the end of evangelism OR that doing justice IS evangelism. There is a distinction between the two. Deeds of justice and mercy are not identical to gospel proclamation. To say so, is "fatal confusion." Yet BOTH are necessary. Chapter seven carries the practical questions a step further, with a judicious exploration of "Doing Justice in the Public Square."
The final chapter, "Peace, Beauty, and Justice", relates the concerns of this book to "shalom" or the reweaving the fabric of human relationships into "harmonious peace." This is God's overall intention for human beings and doing justice means "to live in a way that generates a strong community where human beings can flourish" (p. 177). But how do we do that? In one of my favorite paragraphs in the book, Keller answers: "The only way to reweave and strengthen the fabric is by weaving yourself into it. Human beings are like those threads thrown together onto a table. If we keep our money, time, and power to ourselves, instead of sending them out into our neighbors' lives, then we may be literally on top of one another, but we are not interwoven socially, relationally, financially, and emotionally. Reweaving shalom means to sacrificially thread, lace, and press your time, goods, power, and resources into the lives and needs of others" (p. 177).
The length of my review shows my enthusiasm for this book, which is a significant contribution to Christian theology and ethics. Keller's clear and accessible style makes this book appropriate for any thoughtful believer, seeker, or skeptic. I wholeheartedly recommend it to anyone who is concerned with issues of justice in society, faithfulness to the teaching of Scripture on justice, and/or the implications of the Christian gospel for living a life of justice in our world today.
March 7, 2021
Years ago a friend asked me to read this book and I finally got around to reading it as part of my research on social justice and the woke movement.
Generous Justice suffers primarily from (1) a misapplication of Mosaic Law for Israel to the New Testament church, (2) equivocating spiritual and physical realities thereby obligating Christians to practice mercy tangibly in ways that God does spiritually, (3) an egregious misunderstanding of common grace, and (4) incredibly sloppy - perhaps even dishonest - exegesis (for examples see p. 123 where Keller accuses Miriam, Jonah, and Peter of racism).
Time and again, Keller uses passages speaking of the church’s care for its own members to explain what Scripture calls Christians to do for the world. Keller lacked a single clear example of the NT church “doing justice” as he describes in this book.
Also, I find it strange that while Keller emphasizes the poor, helpless, and marginalized, he mentions abortion only two times in passing as examples of where Christians differ with other Christians and may differ with the world. If the other errors in this book weren’t convincing enough, the intentional absence of any condemnation of the greatest social evil of our time seems enough to question Keller’s sincere pursuit of biblical justice.
Generous Justice suffers primarily from (1) a misapplication of Mosaic Law for Israel to the New Testament church, (2) equivocating spiritual and physical realities thereby obligating Christians to practice mercy tangibly in ways that God does spiritually, (3) an egregious misunderstanding of common grace, and (4) incredibly sloppy - perhaps even dishonest - exegesis (for examples see p. 123 where Keller accuses Miriam, Jonah, and Peter of racism).
Time and again, Keller uses passages speaking of the church’s care for its own members to explain what Scripture calls Christians to do for the world. Keller lacked a single clear example of the NT church “doing justice” as he describes in this book.
Also, I find it strange that while Keller emphasizes the poor, helpless, and marginalized, he mentions abortion only two times in passing as examples of where Christians differ with other Christians and may differ with the world. If the other errors in this book weren’t convincing enough, the intentional absence of any condemnation of the greatest social evil of our time seems enough to question Keller’s sincere pursuit of biblical justice.
April 7, 2014
The opening to the synopsis on Goodreads is "Author... Timothy Keller with his most provocative and illuminating message yet."
Hmm.
Maybe it's just me and the church I attend... but I didn't find this message to be provocative or illuminating. Not that's it's a bad message or anything... but none of it felt "new" or illuminating to me. In fact, the book itself felt a tad repetitive.
An upside: this book would be good to hand to someone who thinks that all Christians are uber Conservatives who hate all charity. Just because someone is politically Conservative and doesn't support welfare for everyone indefinitely doesn't mean that they think charity is bad; just that it should be discerning.
Another upside: this book has all the Biblical proofs that justice is good and should be pursued, in case you ever needed to make this argument. All the Christians that I interact with on the regular are already doing lots of justice and/or charity in the world though, so I'm confused as to why this argument needed to be explored. Maybe things are different in NY, NY (where Tim Keller preaches).
The best upside: It's repeated a few times throughout the book that we (Christians) shouldn't perform justice because we pity someone in a harder situation than our own; we should perform justice because God provided justice to us when He allowed Christ to be put on the cross.
Tim Keller's writing is pretty great. The book is definitely accessible to all, even if you don't have a theological degree, which is great. It kind of read like transcripts of sermons. I would definitely consider picking up another Tim Keller book in the future.
Hmm.
Maybe it's just me and the church I attend... but I didn't find this message to be provocative or illuminating. Not that's it's a bad message or anything... but none of it felt "new" or illuminating to me. In fact, the book itself felt a tad repetitive.
An upside: this book would be good to hand to someone who thinks that all Christians are uber Conservatives who hate all charity. Just because someone is politically Conservative and doesn't support welfare for everyone indefinitely doesn't mean that they think charity is bad; just that it should be discerning.
Another upside: this book has all the Biblical proofs that justice is good and should be pursued, in case you ever needed to make this argument. All the Christians that I interact with on the regular are already doing lots of justice and/or charity in the world though, so I'm confused as to why this argument needed to be explored. Maybe things are different in NY, NY (where Tim Keller preaches).
The best upside: It's repeated a few times throughout the book that we (Christians) shouldn't perform justice because we pity someone in a harder situation than our own; we should perform justice because God provided justice to us when He allowed Christ to be put on the cross.
Tim Keller's writing is pretty great. The book is definitely accessible to all, even if you don't have a theological degree, which is great. It kind of read like transcripts of sermons. I would definitely consider picking up another Tim Keller book in the future.
August 15, 2020
Theologically weak.
June 26, 2025
Convicting and thought-provoking. Really appreciated Keller's blend of biblical insights and practical anecdotes throughout this book. There's a lot of wisdom and sharp applications here, even if they run against the natural tendencies of American evangelicals.
October 22, 2017
How does Tim Keller write the most well researched, enjoyable, biblical, challenging book on every topic he addresses?
I appreciate his examples and his paradigms. Doing justice means becoming disadvantaged for the sake of those who are disadvantaged. Tons of practical steps, questions to ask, and scriptural basis for everything he shares. I feel convicted and empowered to be a better contributor of doing justice. (The stuff about personal salvation not being the final solution for systemic injustice was particularly compelling while not undermining biblical orthodoxy.)
Keller casts a beautiful, compelling vision of what it looks like as individuals and the Church to do justice.
I appreciate his examples and his paradigms. Doing justice means becoming disadvantaged for the sake of those who are disadvantaged. Tons of practical steps, questions to ask, and scriptural basis for everything he shares. I feel convicted and empowered to be a better contributor of doing justice. (The stuff about personal salvation not being the final solution for systemic injustice was particularly compelling while not undermining biblical orthodoxy.)
Keller casts a beautiful, compelling vision of what it looks like as individuals and the Church to do justice.
April 25, 2025
Great Biblical overview of justice as fruit of/response to God's grace toward us. "Social justice" can be a triggering phrase in some Christians circles but if you look at Scripture, it is clearly a prescriptive way to live for the people of God. God's standards supercede any of our modern political views/standards.
"...what the Bible says about social justice cannot be tied to any one political system or economic policy. If it is possible, we need to take politics out of this equation as we look deeper into the Bible's call for justice."
"...the Biblical attitude toward wealth and possessions does not fit into any of the normative categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism."
"...what the Bible says about social justice cannot be tied to any one political system or economic policy. If it is possible, we need to take politics out of this equation as we look deeper into the Bible's call for justice."
"...the Biblical attitude toward wealth and possessions does not fit into any of the normative categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism."
May 7, 2012
I found this short book about caring for the poor and fighting for justice profound. Being interested in social justice, I thought the book was sort of preaching to the choir at first, but then Keller, a minister in NYC, began to make me a little uneasy with my own comfortable views of social justice. For instance, he questions whether most Americans are "middle class in spirit" rather than "poor in spirit." Do I somehow feel that I have earned my place in society? Do I think my own hard work has gotten me to where I am? If so, then I'm more middle class than poor. Yikes!
I think Keller does a good job staying politically neutral, explaining the views of both the right and the left, and then explaining how real life is more complicated than either view. Keller points out in chapter two that while the Bible itself gives us reasons for poverty, "Ultimately... the prophets blame the rich when extremes of wealth and poverty in society appear." He has great insights into the stories of the rich young ruler and the good Samaritan. He even cites a sermon from the early American minister, Jonathan Edwards, and makes it relevant. He does the same with an early 19th century Scottish sermon. Towards the end of the book, Keller gets more philosophical about world views and human nature and how that affects our views of justice.
I underlined many things, but I'll just include one here. "Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse, but reveals that something is seriously wrong with one's spiritual compass, the heart" (p.51)
Much to ponder and then act upon.
I think Keller does a good job staying politically neutral, explaining the views of both the right and the left, and then explaining how real life is more complicated than either view. Keller points out in chapter two that while the Bible itself gives us reasons for poverty, "Ultimately... the prophets blame the rich when extremes of wealth and poverty in society appear." He has great insights into the stories of the rich young ruler and the good Samaritan. He even cites a sermon from the early American minister, Jonathan Edwards, and makes it relevant. He does the same with an early 19th century Scottish sermon. Towards the end of the book, Keller gets more philosophical about world views and human nature and how that affects our views of justice.
I underlined many things, but I'll just include one here. "Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse, but reveals that something is seriously wrong with one's spiritual compass, the heart" (p.51)
Much to ponder and then act upon.
October 19, 2025
I'll have another, please.
But seriously, this was THAT good, convicting, and galvanizing. My favorite part was when he shared the Gospel in the last chapter.
But seriously, this was THAT good, convicting, and galvanizing. My favorite part was when he shared the Gospel in the last chapter.
December 9, 2022
This is classic Timothy Keller; clear, convincing and challenging. Keller makes a strong case for the necessity that Christians be involved in social justice. Keller encourages his readers to imitate Christ in his exemplary ways of ministering to the poor. A challenging read, Keller does not hold back on pointing out areas where the church has both shone, and failed, when it comes to serving the poor in their communities. I think this has been one of my best reads of 2022. Definitely need to make a few lifestyle changes!
November 13, 2023
In this book Keller calls Christians, but especially Christ-centered, Bible-saturated evangelicals, to care for the "quartet of the vulnerable"—widows, orphans, immigrants, and the poor. The biblical foundation for caring for the poor is Genesis 1:27–every human being is created in and a shareholder of the image of God. We help the poor not because they are deserving but because humans are made in a unique way like God. We help to glorify Him by helping them.
The call that Keller puts forth is biblical, provocative, uncommon, radical--and almost universally NOT lived out in the lives of American Christians. Since coming to Christ in 1987, I have never seen a family that lives out the vision of this book, including myself. Keller points the reader to Luke 14:12-14 and ends up saying this:
"To put this in a more modern context--he is saying that we should spend _far_ more of our own money and wealth on the poor than we do on our own entertainment, or on vacations, or on eating out and socializing with important peers (47-48)."
Keller argues that Christians should live in such a way that our relationships and care for the poor should eclipse our investment in relating to friends of our own socio-economic status. I can honestly say that I have never seen a family that invests more of its resources toward the lives of the poor than toward themselves and friends. If one really thinks through the implications of what Keller says then a family vacation to Hawaii or Disneyland should pale in comparison to that family's personal and financial investment to the lives of the poor. Has anyone ever seen a family live like this? I am sure Mother Theresa lived this kind of life as well as others who have been called to celibacy. But how does an American family live out Luke 12:12-14? I would have liked more specific application from Keller on this.
Another minor weakness of the book is the use of endnotes rather than footnotes. Keller masterfully and seamlessly interweaves a breadth and depth of research and works cited into this little book. It is important to cumbersomely flip to the endnotes to understand nuance, historical influences, and theological foundations. The reader is pointed to many excellent resources in his endnotes.
In short, Keller claims that those who are touched by God's grace, will not merely have a heart for the poor but will be making regular sacrifices on a personal and financial level to love them and care for them. Unlike many who write prophetically about caring for the poor, Keller does not diminish the priority and centrality of the gospel message. Evangelism is central for Keller. He also goes out of his way to show that the believer is accountable--not only to care for the poor in his/her church--but the poor in the community without Christ as well.
Keller quotes:
If believers in God don’t honor the cries and claims of the poor, we don’t honor him, whatever we profess, because we hide his beauty from the eyes of the world (9).
So this is a call to create a believing community in which the well-off and middle class are sacrificially giving their resources away and deeply, personally involved in the lives of the many weak and vulnerable in their midst (201).
Anyone who has truly been touched by the grace of God will be vigorous in helping the poor (54).
If you had been born on a mountaintop in Tibet in the thirteenth century, instead of a Western country in the twentieth century, then no matter how hard you worked, you wouldn’t have had much to show for it. If you have money, power, and status today, it is due to the century and place in which you were born, not to your talents and capacities and health, none of which you earned (89).
==========
Notable quote:
One would almost think that Luke 14:12-14 was not considered part of God’s Word, nor has any part of Jesus’ teaching been more neglected by His own people. I do not think it is unlawful to entertain our friends; but if these words do not teach us that it is in some respects our duty to give a preference to the poor, I am at a loss to understand them.
John Newton
The Works of John Newton
By depicting a Samaritan helping a Jew, Jesus could not have found more forceful way to say that anyone at all in need – – regardless of race, politics, class, and religion – – is your neighbor. (67)
=============
Study Guide
Introduction:
1. Does the Bible teach that a genuine Christian will seek justice in the world? If yes, where does the Bible teach this? If yes, what does this look like in your life?
2. What is your gut response to “doing justice” for the poor, oppressed, disadvantaged?
3. For what reasons might white church-folk have thought MLK Jr. was “a threat to society?”
4. What is the relationship between a person’s grasp and experience of God’s grace and his heart for justice and the poor? Can a person have a deep understanding and experience of grace and little concern for the poor and marginalized?
5. In what way is the typical Wheaton College student similar to the newest generation of evangelicals? (Cf. note 6, p. 192)
6. Have you known “Jeffreys” in your life? (Cf. note 9, p. 192) If so, who? When?
7. What biblical doctrine was foundational to MLK Jr. as well as to Keller’s thesis in GJ? (Cf. note 11, p. 193) How does this doctrine have relevance to your life?
Chapter 4
1. What question does Jesus answer with a question in Luke 10:25-37? Why?
2. In Mark Valeri’s introduction to Edwards’ sermon “The Duty of Charity to the Poor” he writes, "Giving to the poor is a duty, as necessary to religious practice as worship, and as important for salvation as prayer.” (369) A) Do you agree? B) What is the relationship between justification by faith alone and the necessity of loving one’s neighbor?
To read this introduction and/or “The Duty of Charity to the Poor” go to:
http://edwards.yale.edu/archive
3. Do you love God with every fiber of your being every minute of the day? In light of this reality, where does a person find comfort and peace?
4. How does Keller answer the question, “What does it mean to love your neighbor?” Do you agree? Explain.
5. What is the problem with looking for poor people to help who came into poverty through no fault of their own?
6. Does Luke 10:25-37 teach that a Christian should sacrifice to love his neighbor? To what degree? What is an example of your own sacrifice in loving a neighbor?
7. Where does God want you to go from here in loving your neighbor?
=================
CHAPTER 8
1. Is the biblical creation account similar to other ancient accounts? In what way does the OT creation account differ (171)?
2. Define shalom.
3. What did George Bailey bring to his community, Bedford Falls? What is/are your community/communities? What do you bring to it/them?
4. For many, the concepts of beauty and justice are disparate. How would you explain the importance of “beauty” as it relates to justice?
5. What common theme runs through Jesus’ donkey, bedroom, and tomb? Why does Keller point this out?
6. Many find it implausible that God suffered and died as an executed criminal. John Stott, however, says he could never believe in God without Christ’s execution on the cross. Why? How might this help in overcoming the problem of evil as an obstacle to faith?
7. In summary, do you agree with the theology and applications set forth in the book? If not, why not? If so, now what?
The call that Keller puts forth is biblical, provocative, uncommon, radical--and almost universally NOT lived out in the lives of American Christians. Since coming to Christ in 1987, I have never seen a family that lives out the vision of this book, including myself. Keller points the reader to Luke 14:12-14 and ends up saying this:
"To put this in a more modern context--he is saying that we should spend _far_ more of our own money and wealth on the poor than we do on our own entertainment, or on vacations, or on eating out and socializing with important peers (47-48)."
Keller argues that Christians should live in such a way that our relationships and care for the poor should eclipse our investment in relating to friends of our own socio-economic status. I can honestly say that I have never seen a family that invests more of its resources toward the lives of the poor than toward themselves and friends. If one really thinks through the implications of what Keller says then a family vacation to Hawaii or Disneyland should pale in comparison to that family's personal and financial investment to the lives of the poor. Has anyone ever seen a family live like this? I am sure Mother Theresa lived this kind of life as well as others who have been called to celibacy. But how does an American family live out Luke 12:12-14? I would have liked more specific application from Keller on this.
Another minor weakness of the book is the use of endnotes rather than footnotes. Keller masterfully and seamlessly interweaves a breadth and depth of research and works cited into this little book. It is important to cumbersomely flip to the endnotes to understand nuance, historical influences, and theological foundations. The reader is pointed to many excellent resources in his endnotes.
In short, Keller claims that those who are touched by God's grace, will not merely have a heart for the poor but will be making regular sacrifices on a personal and financial level to love them and care for them. Unlike many who write prophetically about caring for the poor, Keller does not diminish the priority and centrality of the gospel message. Evangelism is central for Keller. He also goes out of his way to show that the believer is accountable--not only to care for the poor in his/her church--but the poor in the community without Christ as well.
Keller quotes:
If believers in God don’t honor the cries and claims of the poor, we don’t honor him, whatever we profess, because we hide his beauty from the eyes of the world (9).
So this is a call to create a believing community in which the well-off and middle class are sacrificially giving their resources away and deeply, personally involved in the lives of the many weak and vulnerable in their midst (201).
Anyone who has truly been touched by the grace of God will be vigorous in helping the poor (54).
If you had been born on a mountaintop in Tibet in the thirteenth century, instead of a Western country in the twentieth century, then no matter how hard you worked, you wouldn’t have had much to show for it. If you have money, power, and status today, it is due to the century and place in which you were born, not to your talents and capacities and health, none of which you earned (89).
==========
Notable quote:
One would almost think that Luke 14:12-14 was not considered part of God’s Word, nor has any part of Jesus’ teaching been more neglected by His own people. I do not think it is unlawful to entertain our friends; but if these words do not teach us that it is in some respects our duty to give a preference to the poor, I am at a loss to understand them.
John Newton
The Works of John Newton
By depicting a Samaritan helping a Jew, Jesus could not have found more forceful way to say that anyone at all in need – – regardless of race, politics, class, and religion – – is your neighbor. (67)
=============
Study Guide
Introduction:
1. Does the Bible teach that a genuine Christian will seek justice in the world? If yes, where does the Bible teach this? If yes, what does this look like in your life?
2. What is your gut response to “doing justice” for the poor, oppressed, disadvantaged?
3. For what reasons might white church-folk have thought MLK Jr. was “a threat to society?”
4. What is the relationship between a person’s grasp and experience of God’s grace and his heart for justice and the poor? Can a person have a deep understanding and experience of grace and little concern for the poor and marginalized?
5. In what way is the typical Wheaton College student similar to the newest generation of evangelicals? (Cf. note 6, p. 192)
6. Have you known “Jeffreys” in your life? (Cf. note 9, p. 192) If so, who? When?
7. What biblical doctrine was foundational to MLK Jr. as well as to Keller’s thesis in GJ? (Cf. note 11, p. 193) How does this doctrine have relevance to your life?
Chapter 4
1. What question does Jesus answer with a question in Luke 10:25-37? Why?
2. In Mark Valeri’s introduction to Edwards’ sermon “The Duty of Charity to the Poor” he writes, "Giving to the poor is a duty, as necessary to religious practice as worship, and as important for salvation as prayer.” (369) A) Do you agree? B) What is the relationship between justification by faith alone and the necessity of loving one’s neighbor?
To read this introduction and/or “The Duty of Charity to the Poor” go to:
http://edwards.yale.edu/archive
3. Do you love God with every fiber of your being every minute of the day? In light of this reality, where does a person find comfort and peace?
4. How does Keller answer the question, “What does it mean to love your neighbor?” Do you agree? Explain.
5. What is the problem with looking for poor people to help who came into poverty through no fault of their own?
6. Does Luke 10:25-37 teach that a Christian should sacrifice to love his neighbor? To what degree? What is an example of your own sacrifice in loving a neighbor?
7. Where does God want you to go from here in loving your neighbor?
=================
CHAPTER 8
1. Is the biblical creation account similar to other ancient accounts? In what way does the OT creation account differ (171)?
2. Define shalom.
3. What did George Bailey bring to his community, Bedford Falls? What is/are your community/communities? What do you bring to it/them?
4. For many, the concepts of beauty and justice are disparate. How would you explain the importance of “beauty” as it relates to justice?
5. What common theme runs through Jesus’ donkey, bedroom, and tomb? Why does Keller point this out?
6. Many find it implausible that God suffered and died as an executed criminal. John Stott, however, says he could never believe in God without Christ’s execution on the cross. Why? How might this help in overcoming the problem of evil as an obstacle to faith?
7. In summary, do you agree with the theology and applications set forth in the book? If not, why not? If so, now what?
August 2, 2018
Loved this book. 100% recommend for any follower of Jesus who already has a heart for justice, or even just wants to see more of God’s heart for justice. Tim Keller does a great job of unpacking not just what the Bible says about justice, but how that applies to us in the current day. He includes real world examples of people who are obediently following the Lord by seeking justice in different ways. He also does a really good job of not taking one “political” side in this book and explaining the Biblical values of justice that are found in many different parts of today’s world. Suuuuper good read! Would also recommend for anyone who is not a currently a follower of Christ but who has been curious about what the Bible/Christianity ACTUALLY say about social justice, not just what we see has been twisted by people for their agendas
August 12, 2022
Dalam masa2 pencarian serta transisi beriman kembali, ada hal yang saya sadari: Alkitab adalah buku "keadilan sosial" pertama yang saya baca. Sebelum tahu sila ke-5 Pancasila. Sebelum kenal konsep hukum. Sebelum lebih jauh terekspos isu2 sosial. Kesenjangan, diskriminasi, persekusi, eksploitasi, perang, politik, penindasan.
Bila Alkitab sebegitu radikal membahas keadilan & pembelaan kepada yang tersingkirkan, sejak pembebasan bangsa Israel dari Mesir, kehidupan & pengorbanan Yesus, sampai pembaruan langit & bumi di kitab Wahyu, mengapa kesan itu susah sekali saya temukan di gereja?
Keberimanan Kristen tak jarang begitu tercerabut dari pergumulan kemanusiaan. Entah karena salah fokus atau spiritualisasi berlebihan akan pembacaan Alkitab, utamanya di kalangan Kristen taat-konservatif.
Buku yang ditulis oleh Tim Keller, seorang pendeta konservatif namun dengan kepekaan untuk memahami isu2 kebudayaan & sosial, ini pun menawarkan angin segar.
Keller memeluk pengajaran2 & doktrin konservatif iman Kristen. Namun dalam perjalanannya, dia menemukan bahwa dalamnya pemahaman atas Alkitab akan mendorong orang Kristen dengan sadar terlibat lebih jauh dalam kehidupan yang aktif memperjuangkan keadilan, justru karena memahami keberdosaan manusia & pengorbanan Kristus, penyataan Allah berinisiatif menyayangi manusia & menebus segala ciptaan. Keller menyelami kisah penciptaan sampai penebusan dalam Yesus untuk menunjukkan: gema keberpihakan Allah kepada yang miskin & tersingkirkan itu nyata.
Terkadang ada rasa gemas karena Keller amat mengambil "jalan tengah", mengontraskan dua sisi yang terlalu ditekankan polaritasnya (konservatif-liberal, Republikan-Demokrat, kapitalisme-sosialisme) lalu mengarahkan ke "jalan ketiga" yang sejatinya agak merenggut radikalitas pesan Injil yang menyatakan keberpihakan Yesus.
Walau demikian, buku ini adalah "pancingan" yang menarik untuk dibicarakan, dibahas, & diaplikasikan di komunitas Kristen, di gereja, persekutuan maupun kelompok2 kecil untuk mengenal lebih jauh: ke mana kita perlu bergerak mengikuti keberpihakan Allah?
Bila Alkitab sebegitu radikal membahas keadilan & pembelaan kepada yang tersingkirkan, sejak pembebasan bangsa Israel dari Mesir, kehidupan & pengorbanan Yesus, sampai pembaruan langit & bumi di kitab Wahyu, mengapa kesan itu susah sekali saya temukan di gereja?
Keberimanan Kristen tak jarang begitu tercerabut dari pergumulan kemanusiaan. Entah karena salah fokus atau spiritualisasi berlebihan akan pembacaan Alkitab, utamanya di kalangan Kristen taat-konservatif.
Buku yang ditulis oleh Tim Keller, seorang pendeta konservatif namun dengan kepekaan untuk memahami isu2 kebudayaan & sosial, ini pun menawarkan angin segar.
Keller memeluk pengajaran2 & doktrin konservatif iman Kristen. Namun dalam perjalanannya, dia menemukan bahwa dalamnya pemahaman atas Alkitab akan mendorong orang Kristen dengan sadar terlibat lebih jauh dalam kehidupan yang aktif memperjuangkan keadilan, justru karena memahami keberdosaan manusia & pengorbanan Kristus, penyataan Allah berinisiatif menyayangi manusia & menebus segala ciptaan. Keller menyelami kisah penciptaan sampai penebusan dalam Yesus untuk menunjukkan: gema keberpihakan Allah kepada yang miskin & tersingkirkan itu nyata.
Terkadang ada rasa gemas karena Keller amat mengambil "jalan tengah", mengontraskan dua sisi yang terlalu ditekankan polaritasnya (konservatif-liberal, Republikan-Demokrat, kapitalisme-sosialisme) lalu mengarahkan ke "jalan ketiga" yang sejatinya agak merenggut radikalitas pesan Injil yang menyatakan keberpihakan Yesus.
Walau demikian, buku ini adalah "pancingan" yang menarik untuk dibicarakan, dibahas, & diaplikasikan di komunitas Kristen, di gereja, persekutuan maupun kelompok2 kecil untuk mengenal lebih jauh: ke mana kita perlu bergerak mengikuti keberpihakan Allah?
February 20, 2021
This book calls us to live a life of generosity towards the poor and marginalized. While pulling from a wide range of diverse sources but constantly coming back to the Bible, Keller gives a compelling case that a follower of Christ must prioritize justice in her life. I would recommend this book to anyone contemplating how the Christian faith informs their view of justice. Instead of engaging in polemics, Keller shows how care for the poor has been a defining mark of Christianity from the time of its inception, through the Reformers (especially Jonathan Edwards) and up to the present (John Perkins). With helpful categories and thorough footnotes with opportunities to go deeper into the topic, I imagine I will revisit this book in the near future.
July 3, 2024
You know what - this book is really good. I gave it some time to simmer before reviewing, and I kept coming back to it. The best of Keller’s style - biblical, faithful, complex, winsome. This book dives into the depth of Biblical wisdom on what Justice is. And it’s a capital “J,” because it’s bigger, broader, and better than just courts and crimes. Justice is about care, fair-play, and restoration of people and systems to their ultimate end - the glory of God and the flourishing of people.
Includes helpful Old Testament exegesis, some frameworks for how Christians (or really anyone) can practice caring for the poor, and advice for how to engage in the public square while holding tightly to both truth and kindness.
Read this with deacons-in-training, which was especially fruitful. But could be helpful to anyone thinking about poverty, justice, and caring for people and community.
Includes helpful Old Testament exegesis, some frameworks for how Christians (or really anyone) can practice caring for the poor, and advice for how to engage in the public square while holding tightly to both truth and kindness.
Read this with deacons-in-training, which was especially fruitful. But could be helpful to anyone thinking about poverty, justice, and caring for people and community.
December 16, 2022
Read this after reading Cameron McCartneys review and I was not disappointed. An overused expression (by me!) but truly one that every Christian ought to read. Keller is brilliant in using the bible, rational logic, other literature, and real life examples to show us why and how Christians ought to care about social justice. "A life poured out in doing justice for the poor is the inevitable sign of any real, true gospel faith".
May 28, 2022
This one has been on my list for way too long. Finally had the chance to sit down and read it while on vacation. This is a phenomenal and insightful book by Keller.
September 12, 2025
A great read! Keller’s words provided much needed insight into why this topic is so complex and multifaceted. Main point: the gospel both defines and motivates morality!
Read
May 31, 2025Re-read this, this time with a recent college grad studying social work. Rich discussions and wrestling prompted by the concepts in this book!
August 13, 2023
couldn’t recommend more!! I loved it!
January 21, 2021
"If God's character includes a zeal for justice that leads him to have the tenderest love and closest involvement with the socially weak, then what should God's people be like? They must be people who are likewise passionately concerned for the weak and vulnerable. God injected his concern for justice into the very heart of Israel's worship and community life."
"We do justice when we give all human beings their due as creations of God. Doing justice not only includes the righting of wrongs, but generosity and social concern, especially toward the poor and vulnerable. This kind of life reflects the character of God. It consists of a broad range of activities, from simple fair and honest dealings with people in daily life, to regular, radically giving of your time and resources, to activism that seeks to end particular forms of injustice, violence and oppression."
Keller walks through defining the words "justice" and "mercy", where we see them used throughout scripture, and what that looks like tangibly today. He discusses "to who" we should show justice and mercy. This is a great read for anyone wanting to learn about justice and what scripture says. Overall a quicker read (only 6 chapters) and really well written. Highly recommend. He continuously takes this topic back to scripture and to the gospel. Have your bible handy while reading because he jumps around in scripture a lot!
"We do justice when we give all human beings their due as creations of God. Doing justice not only includes the righting of wrongs, but generosity and social concern, especially toward the poor and vulnerable. This kind of life reflects the character of God. It consists of a broad range of activities, from simple fair and honest dealings with people in daily life, to regular, radically giving of your time and resources, to activism that seeks to end particular forms of injustice, violence and oppression."
Keller walks through defining the words "justice" and "mercy", where we see them used throughout scripture, and what that looks like tangibly today. He discusses "to who" we should show justice and mercy. This is a great read for anyone wanting to learn about justice and what scripture says. Overall a quicker read (only 6 chapters) and really well written. Highly recommend. He continuously takes this topic back to scripture and to the gospel. Have your bible handy while reading because he jumps around in scripture a lot!
August 6, 2014
Among the most helpful books I've read. A great balance between the priority ministry of the church to introduce Christ and the role of believers in the search for social justice. Philosophical and practical, in addition to being strongly Biblical. Lots of helpful direction, textual reflection, and personal illustration.
A must read for those whose eyes and heart are ready to see a broken world and do something about it.
A must read for those whose eyes and heart are ready to see a broken world and do something about it.
February 29, 2024
Sharply convicting read by the wise Tim Keller. This book challenges us to be better neighbors and care for the poor and marginalized in the way Jesus clearly calls us to, but we so often fail at doing. I had some emotional reactions while reading this and deep conviction stirred up in my heart. Definitely a lot to reflect on. Would be a great book to read with a discussion group. I’ll be reading parts of it again. Probably 4.5 stars overall so rounding to 5.
January 13, 2012
This book is amazing. So powerful and eye-opening to the purpose of the church and what we are to do about the social/poverty issues surrounding us in a Biblical manner.
September 11, 2015
Destaque para a interpretação da parábola do Bom Samaritano, no capítulo 4.
June 26, 2022
“My experience as a pastor has been that those who are middle-class in spirit” (as opposed to “poor in spirit”) “tend to be indifferent to the poor, but people who come to grasp the gospel of grace and become spiritually poor find their hearts gravitating toward the materially poor. To the degree that the gospel shapes your self-image, you will identify with those in need. You will see their tattered clothes and think: ‘All my righteousness is a filthy rag, but in Christ we can be clothed in his robes of righteousness.’ When you come upon those who are economically poor, you cannot say to them, ‘Pull yourself up by your bootstraps!’ because you certainly did not do that spiritually. Jesus intervened for you. And you cannot say, ‘I won’t help you because you got yourself into this mess,’ since God came to earth, moved into your spiritually poor neighborhood, as it were, and helped you even though your spiritual problems were your own fault. In other words, when Christians who understand the gospel see a poor person, they realize they are looking into a mirror. Their hearts must go out to him or her without an ounce of superiority or indifference.”
Keller does it again. I am grateful for the way he teaches Scripture, encourages me, challenges me, and helps me make sense of hard topics. I particularly enjoy the way he helped me see the “gray” in approaches to justice and poverty alleviation, when I am often tempted to view things as “black and white.”
My prayer would be this: Lord, forgive me when I am middle-class in spirit rather than poor in spirit. Make me poor in spirit. Teach me how to help the poor around me and help me to “realize I am looking into a mirror.”
Keller does it again. I am grateful for the way he teaches Scripture, encourages me, challenges me, and helps me make sense of hard topics. I particularly enjoy the way he helped me see the “gray” in approaches to justice and poverty alleviation, when I am often tempted to view things as “black and white.”
My prayer would be this: Lord, forgive me when I am middle-class in spirit rather than poor in spirit. Make me poor in spirit. Teach me how to help the poor around me and help me to “realize I am looking into a mirror.”
December 30, 2011
Keller draws from a broad overview of the Old and New Testament Scriptures, teachings of church history (most frequently referring to Jonathan Edwards’ teachings), and specific teachings of Jesus as he lays out the beautiful picture of the righteousness/justice of God, showing God’s heart and identification (particularly through Christ’s incarnation) with the vulnerable and helpless of society. Throughout the book, he also draws out the beauty of the Gospel, and the amazing grace that God has shown us through His love for us.
A particularly helpful aspect of the book (at least from the background I am coming from, where specific objections were actually taught as reason to avoid helping the poor) is that he addresses several common objections people may have to assisting those in need. Some of them are: 1)Though they are need, they are not in extremity, 2)Those assisting will not have enough for themselves, 3) the poor are poor by their own fault, 4)they will act irresponsibly with what they are given. There are others, as well, and Keller walks through each one, deconstructing the objections with Scriptural examples and directives.
In my reading of the book, Chapter Eight seemed somewhat disconnected from the rest of the book. Further into the chapter, it began to make more sense. I am not sure if this was just me and my foggy state of mind or if others may feel the same. However, it did not affect my appreciation for this work. This is a book that now has a good deal of highlighting and notes, and one that I will have on a list to read again and refer to often. Highly, highly recommend.
In the introduction to Generous Justice: How God’s Grace Makes Us Just, Tim Keller notes that there are four types of people who he hopes will read his book:
1. People who have a concern for social justice and have been involved in the volunteerism movement, but who do not let their social concern affect their personal lives.
"[This concern] does not influence how they spend money on themselves, how they conduct their careers, the way they choose and live in neighbhorhoods, or whom they seek as friends. Also, many lose enthusiasm for volunteering over time.
From their youth culture they have imbibed not only an emotional resonance for social justice but also a consumerism that undermines self-denial and delayed gratification. Popular youth culture in Western countries cannot bring about the broad change of life in us that is required if we are to make a difference for the poor and marginalized. While many young adults have a Christian faith, and also desire to help people in need, these two things are not actually connected to each other in their lives. They have not thought out the implications of Jesus’s gospel for doing justice in all aspects of life. That connection I will attempt to make in this book. (xi)"
2. The person who approaches the subject of “doing justice” with suspicion.
"In the twentieth century the American church divided between the liberal mainline that stressed social justice and the fundamentalist churches that emphasized personal salvation. One of the founders of the Social Gospel movement was Walter Rauschenbusch, a German Baptist minister whose first pastorate was on the edge of New York City’s Hell’s Kitchen in the 1880s. His firsthand acquaintance with the terrible poverty of his neighborhood led him to question traditional evangelism, which took pains to save people’s souls but did nothing about the social systems locking them into poverty. Rauschenbusch began to minister to “both soul and body,” but in tandem with this shift in method came a shift in theology. He rejected the traditional doctrines of Scripture and atonement. He taught that Jesus did not need to satisfy the justice of God, and therefore he died only to be an example of unselfishness.
In the mind of many orthodox Christians, therefore, “doing justice” is inextricably linked with the loss of sound doctrine and spiritual dynamism. However, Jonathan Edwards, the eighteenth-century author of the sermons “Sinners in the Hands of an Angry God,” was a staunch Calvinist and hardly anyone’s idea of a “liberal.” Yet in his discourse on “The Duty of Charity to the Poor,” he concluded, “Where have we any command in the Bible laid down in stronger terms, and in a more peremptory urgent manner, than the command of giving to the poor?” (xi-xii)"
3. The younger evangelicals who have “expanded their missions” to include social justice along with evangelism, but who may have dropped attention to important theology.
"Many of them have not only turned away from older forms of ministry, but also from traditional evangelical doctrines of Jesus’s substitutionary atonement and of justification by faith alone, which are seem as too “individualistic.” These authors usually argue that changes in theological emphasis–or perhaps outright changes in theological doctrine–are necessary if the church is going to be more engaged in the pursuit of social justice. The scope of the present volume prevents us from looking at these debates about atonement and justification. However, one of its main purposes is to show that such reengineering of doctrine is not only mistaken in itself, but also unnecessary. The most traditional formulation of evangelical doctrine, rightly understood, should lead its proponents to a life of doing justice in the world. (xiii-xiv)"
4. Those who charge that religion “poisons everything” and see Christianity in opposition to social justice.
"Recently there has been a rise in books and blogs charging that religion, to quote Christiopher Hitchens, “poisons everything.”
To such people the idea that belief in the Biblical God necessarily entails commitment to justice is absurd. But as we will see, the Bible is a book devoted to justice in the world from first to last. And the Bible gives us not just a naked call to care about justice, but gives us everything we need–motivation, guidance, inner joy, and power–to live a just life. (xiv)"
Keller connects these four seemingly different groups as he concludes this portion of his introduction (emphasis mine):
"I have identified four groups of readers who seem at first glance to be very different, but they are not. They all fail at some level to see that the Biblical gospel of Jesus necessarily and powerfully leads to a passion for justice in the world. A concern for justice in all aspects of life is neither an artificial add-on nor a contradiction to the message of the Bible. (xiv)"
A particularly helpful aspect of the book (at least from the background I am coming from, where specific objections were actually taught as reason to avoid helping the poor) is that he addresses several common objections people may have to assisting those in need. Some of them are: 1)Though they are need, they are not in extremity, 2)Those assisting will not have enough for themselves, 3) the poor are poor by their own fault, 4)they will act irresponsibly with what they are given. There are others, as well, and Keller walks through each one, deconstructing the objections with Scriptural examples and directives.
In my reading of the book, Chapter Eight seemed somewhat disconnected from the rest of the book. Further into the chapter, it began to make more sense. I am not sure if this was just me and my foggy state of mind or if others may feel the same. However, it did not affect my appreciation for this work. This is a book that now has a good deal of highlighting and notes, and one that I will have on a list to read again and refer to often. Highly, highly recommend.
In the introduction to Generous Justice: How God’s Grace Makes Us Just, Tim Keller notes that there are four types of people who he hopes will read his book:
1. People who have a concern for social justice and have been involved in the volunteerism movement, but who do not let their social concern affect their personal lives.
"[This concern] does not influence how they spend money on themselves, how they conduct their careers, the way they choose and live in neighbhorhoods, or whom they seek as friends. Also, many lose enthusiasm for volunteering over time.
From their youth culture they have imbibed not only an emotional resonance for social justice but also a consumerism that undermines self-denial and delayed gratification. Popular youth culture in Western countries cannot bring about the broad change of life in us that is required if we are to make a difference for the poor and marginalized. While many young adults have a Christian faith, and also desire to help people in need, these two things are not actually connected to each other in their lives. They have not thought out the implications of Jesus’s gospel for doing justice in all aspects of life. That connection I will attempt to make in this book. (xi)"
2. The person who approaches the subject of “doing justice” with suspicion.
"In the twentieth century the American church divided between the liberal mainline that stressed social justice and the fundamentalist churches that emphasized personal salvation. One of the founders of the Social Gospel movement was Walter Rauschenbusch, a German Baptist minister whose first pastorate was on the edge of New York City’s Hell’s Kitchen in the 1880s. His firsthand acquaintance with the terrible poverty of his neighborhood led him to question traditional evangelism, which took pains to save people’s souls but did nothing about the social systems locking them into poverty. Rauschenbusch began to minister to “both soul and body,” but in tandem with this shift in method came a shift in theology. He rejected the traditional doctrines of Scripture and atonement. He taught that Jesus did not need to satisfy the justice of God, and therefore he died only to be an example of unselfishness.
In the mind of many orthodox Christians, therefore, “doing justice” is inextricably linked with the loss of sound doctrine and spiritual dynamism. However, Jonathan Edwards, the eighteenth-century author of the sermons “Sinners in the Hands of an Angry God,” was a staunch Calvinist and hardly anyone’s idea of a “liberal.” Yet in his discourse on “The Duty of Charity to the Poor,” he concluded, “Where have we any command in the Bible laid down in stronger terms, and in a more peremptory urgent manner, than the command of giving to the poor?” (xi-xii)"
3. The younger evangelicals who have “expanded their missions” to include social justice along with evangelism, but who may have dropped attention to important theology.
"Many of them have not only turned away from older forms of ministry, but also from traditional evangelical doctrines of Jesus’s substitutionary atonement and of justification by faith alone, which are seem as too “individualistic.” These authors usually argue that changes in theological emphasis–or perhaps outright changes in theological doctrine–are necessary if the church is going to be more engaged in the pursuit of social justice. The scope of the present volume prevents us from looking at these debates about atonement and justification. However, one of its main purposes is to show that such reengineering of doctrine is not only mistaken in itself, but also unnecessary. The most traditional formulation of evangelical doctrine, rightly understood, should lead its proponents to a life of doing justice in the world. (xiii-xiv)"
4. Those who charge that religion “poisons everything” and see Christianity in opposition to social justice.
"Recently there has been a rise in books and blogs charging that religion, to quote Christiopher Hitchens, “poisons everything.”
To such people the idea that belief in the Biblical God necessarily entails commitment to justice is absurd. But as we will see, the Bible is a book devoted to justice in the world from first to last. And the Bible gives us not just a naked call to care about justice, but gives us everything we need–motivation, guidance, inner joy, and power–to live a just life. (xiv)"
Keller connects these four seemingly different groups as he concludes this portion of his introduction (emphasis mine):
"I have identified four groups of readers who seem at first glance to be very different, but they are not. They all fail at some level to see that the Biblical gospel of Jesus necessarily and powerfully leads to a passion for justice in the world. A concern for justice in all aspects of life is neither an artificial add-on nor a contradiction to the message of the Bible. (xiv)"
April 15, 2023
read this book for my ethics class and I thought it was good- not great but good. First off I want to say Tim Keller is such a good author and the way he articulates ideas and concepts makes it very dissectible. This one wasn’t what I was expecting I’ll say that but it talked about justice in the form of fairness for all including the poor and what not. I would say it’s a very convicting book for that and something I don’t think I wanted to hear but needed to hear as a college guy.
Good quotes:
“ we do justice when we give all human beings their due as creations of God. Doing justice includes not only righting of wrongs, but generosity and social concern , especially towards the poor and vulnerable”
“Justice is inescapably judgmental. Whether you’re arguing about financial bailouts… surrogate motherhood or same sex marriage, affirmative action… or CEO pay… questions of justice are bound up with competing notions of honor and virtue, pride and recognition. Justice is not only about the right way to distribute things. It is also about the right way to value things”
Good quotes:
“ we do justice when we give all human beings their due as creations of God. Doing justice includes not only righting of wrongs, but generosity and social concern , especially towards the poor and vulnerable”
“Justice is inescapably judgmental. Whether you’re arguing about financial bailouts… surrogate motherhood or same sex marriage, affirmative action… or CEO pay… questions of justice are bound up with competing notions of honor and virtue, pride and recognition. Justice is not only about the right way to distribute things. It is also about the right way to value things”
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