Tim Keller on the Love of God in the Gospel

It’s been almost two months since Tim Keller went on to be with the Lord on May 19, 2023. Since his passing, a deluge of Tim Keller tributes has poured forth from Christians who were touched, shaped, and influenced by his gospel wisdom. (For example, see here, here, and here). Allow me to add to the cascade.

Tim Keller was known for his God-given insight into the human heart. Keller not only knew how to exegete a text, Keller knew how to exegete people. He knew how to tease apart the complex tangle of desires in the human heart. Perhaps that is why since his death we have seen a flood of Keller quotes spill from keyboards in desk spaces onto webpages in cyberspace. Quotes like these. Tim Keller knew how to speak the gospel directly to the human heart.

 

The Self-Protecting Human Heart

One Keller quote that has recently rocked me again is this:

The gospel says you are simultaneously more sinful and flawed than you ever dared believe, yet more loved and accepted than you ever dared hope.[1]

I would like to riff on this powerful quote for a moment. The sinful human heart has a tendency to go into self-protection mode. And there are really two distinct modes of this one self-protection mode: (1) self-approval mode and (2) self-condemnation mode.

 

Self-Approval and Self-Condemnation

First, there is self-protection that manifests as self-approval. In self-approval mode, the sinful human heart says, “Oh, you’re not that bad. Look at that person over there. They’re way worse than you. At least you’re not that bad. You’re good. Don’t worry.” The sinfully self-approving heart seeks to protect itself from condemnation out of fear of disapproval. And so with every pang of the conscience, the self-approving heart sears the conscience and calcifies more and more.

Alternatively, there is self-protection that manifests as self-condemnation. In self-condemnation mode, the sinful human heart says, “You are the worst. You are worth nothing. You are so evil, there is absolutely no saving you. You might as well not even exist.” The sinfully self-condemning heart seeks to protect itself from any kind of approval out of fear that such approval or a relationship born from it would expose it to intimate love, which demands vulnerability. And so with every approving look and/or the potential of an edifying, loving relationship, the self-condemning heart distances itself by castigating itself and self-flagellation.

But Keller helpfully shows how the gospel completely blows up both self-flattery and self-flagellation. It does so by first wounding these sinful hearts.

 

The Gospel Wounds the Self-Approving Heart

First, the gospel says to the self-approving, hardened heart, “You are more sinful than you can even know. You are more flawed than you ever dared believe.” The gospel levels and shatters the hardened heart. “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). God’s word is a fire that consumes and a hammer that shatters the rock (Jeremiah 23:29). The self-approving heart does not stand a chance in the face of the gospel. It must break. But the gospel also speaks to the self-condemning heart. What does it say? Surprisingly, it first says the exact same thing.

 

The Gospel Wounds the Self-Condemning Heart

The gospel says to the self-condemning heart, “You are more sinful than you can even know. You are more flawed than you ever dared believe.” The gospel says to the self-condemning heart, Mark 7:21–23:

For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person.

The gospel says to the self-condemning heart Genesis 6:5, “every intention of the thoughts of his heart was only evil continually.” And the self-condemning heart responds, “I know this. This is what I have been saying all along. I am evil. I am wicked and rotten to the core. I understand this.” And the gospel answers, “No, you don’t understand.” The gospel responds with Jeremiah 17:9, “The heart is deceitful above all things, and desperately sick; who can understand it?” The gospel says, “You have no idea the depth of your depravity. You think you have plumbed the depths? Go even deeper. You will never find the end of it.”

The gospel speaks to both the self-approving heart and the self-condemning heart and says the same thing, “You are more sinful and flawed than you ever dared believe.” The gospel wounds the self-protecting heart. But it wounds in order to heal.

 

The Gospel Heals the Wounded Heart

Both the self-approving heart and the self-condemning heart must be wounded to the point of death because both ultimately have the same problem. Both hearts seek to protect themselves from the intimate love of God. Both hearts actually seek to hold onto their own independence. They want to operate on their own terms. They want to be in control. The intimate love of God poses a threat to this independence. The intimate love of God and a relationship with him demands vulnerability. It demands surrender to his help and to his will. The gospel demands that the self-protecting heart relinquishes control to the God who loves you more than you ever dared to hope. So the gospel wounds the heart until the only option it has left is to look up to Jesus and like Peter sinking in the waves say, “Lord, save me” (Matthew 14:30).

The gospel says to the wounded heart in spite of all of your sinfulness, in spite of all of your evil, in spite of the depth of your depravity, you are more loved by God than you could possible fathom. The gospel says, “Remember how deep your depravity runs? Remember how, try as you might, you could never come to the end of it? Well, now just try to scale the height of God’s love for you. You will never reach the top of that mountain. God’s love for you is infinite. God’s love for you overcomes all of your depravity. Your sin is a drop consumed in the ocean of God’s love.” The gospel, as Keller put it, says to the wounded heart in Christ, “You are more loved and accepted than you ever dared hope.”

 

The Love of God

In one quote Keller captures the breadth of the gospel here. The gospel both cuts and heals. It wounds in order to bind up. No heart is safe in the presence of this gospel. “God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:8). While Keller’s gospel insight here speaks to the human heart by highlighting both sin and God’s love, the two realities in this quote ultimately work in concert to really magnify the latter, God’s love. This is right and good. The love of God in Christ drives the Christian life. And try as we might, we will never fully know in this life the depth and height of God’s love for us. But we must continue to plumb the depths and climb the heights of his love, for it is our salvation. Perhaps this is why Paul prays in Ephesians 3:18–19 that we

may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge…

This should ever be our prayer. I’m thankful that Tim Keller helped me see this even more clearly.

[1] Timothy Keller and Kathy Keller, The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God (Penguin Publishing Group, 2013), 44.

David and Goliath

David and Goliath by Andrew Shanks

[Andrew and Laura Shanks were part of Desiring God Community Church while he was studying at Gordon-Conwell Theological Seminary from 2005-2008. Now pastor of Fontaine Baptist Church in Martinsville, VA, Andrew has just published Echoes of the Messiah: Finding Our Story in God’s Story. This is an excerpt from Chapter 4: Triumphing Over God’s Enemies: Echoing the Messiah with David. You can read more of Andrew’s writings at AndrewShanks.com. He and Laura also plan to join us for worship this Sunday.  – Coty]

The battle between David and Goliath . . . is perhaps the most spectacular parallel between David and the Messiah in the whole David saga. And yet it is rarely recognized as such. . . .

Timothy Keller has pointed out that the real lesson of the story in 1 Samuel 17 is that we all need a Davidic hero to rescue us from our enemy. From this perspective, the story becomes fairly obvious. The people of Israel are encamped before their enemies, the Philistines, who are primarily represented by their champion, the gargantuan Goliath. This larger-than-life enemy has terrified the people of God into immobility with his constant blasphemies and threats. He and his horde are on the brink of overrunning the Israelites, slaughtering them, and enslaving the survivors (1 Sam. 17:3-11). The Israelites and their pet king don’t know what to do.

Then a new champion arises. David, upon his arrival, is immediately outraged at the blasphemies of the pagan giant and determines to silence him (1 Sam. 17:26). The fact that no one else in the entire nation of Israel seems capable of dealing with Goliath does not deter David. His confidence does not lie in the strength of the military or even in his own prowess. His confidence lies in the pleasure of the Lord. He says to King Saul, “The Lord, who delivered me form the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine” (1 Sam. 17:37). When face-to-face with his opponent, David reiterates the same assurance (1 Sam.17:45-47). The key element in David’s confidence is his belief that God will always act in such a way as to vindicate his own glory. David was not acting out of a desire for personal glory, but out of a desire to see God glorified and his people strengthened.

As Keller eloquently demonstrates, the story of David and Goliath is a lesson, not about what great things we can do in the power of the Lord, but about what great things God’s champion will do in our place. In other words, as we read the story of David, the giant-slayer, we should not identify ourselves with David, but with David’s brothers and the people of Israel as a whole, who cowered behind the battle lines, paralyzed by fear, and impotent against their enemy. Such is the state of all humanity in the face of sin and death. We are incapable of doing anything to save ourselves from slavery to sin, and our defeat at the hands of our enemy, the devil, seems certain. But it is at just this moment that our Davidic hero appears. Jesus Christ walks firmly out to take his stand between us and our foe. He rescues us from slavery and defeats the enemy in our place. This divine Hero does not triumph through battle, however, but through submission and death. This is the real story of David and Goliath. And the reason we can see this lesson, this parable in the David saga, is that God orchestrated these events for this very purpose: so that we could look back in wonder and delight at the Messianic reverberations as they echo throughout redemptive history and particularly in the stories of men like David. . . .

The real David – the biblical David – went to war. He didn’t go to war because he loved violence. He went to war because he loved God. David fought Goliath because Goliath was so blaspheming the God of Israel that he had the entire Israelite army convinced that their God was not capable of defeating their enemy. David wouldn’t stand for that. He loved the glory of his God so much that he chose to put his life on the line to prove God’s strength. And he trusted in God’s pleasure in him so much that he was assured of victory. That’s what it came down to for David. He loved the glory of God, and he knew that God took pleasure in him because of that. That’s what made David a man after God’s own heart. . . .

It is precisely here that we must be very careful when it comes to the lessons we derive from the story. On the one hand, we, like David, are called upon to mimic the Messiah in his role of giant-slayer. Our communities, like David’s, are being confronted with giants that need to be slain. . . . The Apostle Paul instructs us how we should prepare for this battle: “Take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm” (Eph. 6:13). We must, indeed, go to war.

But notice: . . . All of these tools of war craft are connected to effects of the gospel itself. In other words, when we go to war, our very weapon is the finished work of Jesus Christ. At the end of the day, it is not we who slay the giants, but Jesus. On the battlefield of life our proper role is not that of the heroic general, but of the faithful foot soldier. Until we learn to rely on our divine Champion, we are destined for defeat. Jesus is the true giant slayer.

From A.P. Shanks, Echoes of the Messiah: Finding Our Story in God’s Story (Rainer Publishing, 2014), p. 80-86.

 

The Reason for God

A review of The Reason for God by Tim Keller

Have you ever heard statements like these?

  • “How could there be just one true faith? It’s arrogant to say your religion is superior. . . . Surely all religions are equally good and valid for . . . their particular followers.”
  • “I won’t believe in a God who allows suffering.”
  • “The Christians I know don’t seem to have the freedom to think for themselves. I believe each individual must determine truth for him- or herself.”
  • “There are so many people who are not religious at all who are more kind and even more moral than many of the Christians I know.”
  • “I have . . . a problem with the doctrine of hell. The only god that is believable to me is a God of love.”
  • “My scientific training makes it difficult if not impossible to accept the teachings of Christianity.”
  • “Much of the Bible’s teaching is historically inaccurate.” “My biggest problem with the Bible is that it is culturally obsolete. Much of the Bible’s teaching (for example, about women) is socially regressive.”

How do you respond? Are there good answers to such questions? And once you’ve tried to answer such questions, how do you move the conversation away from these peripheral issues and to the Gospel itself?

Tim Keller has been a pastor in Manhattan for almost twenty years. As he reaches out to unbelievers and hosts Q and A periods after sermons, he hears such statements and questions again and again. In a new book, The Reason for God: Belief in an Age of Skepticism, Keller answers these questions, and then presents Christ as compellingly beautiful and the Gospel as rationally coherent. (more…)