Review of Tim Keller's Generous Justice

Tim Keller, also the author of Ministries of Mercy: The Call of the Jericho Road, writes winsomely of the very heart of God, in his book Generous Justice.  In typical Keller style, he narrows the argument regarding social justice by pitting the ideals of liberals against conservatives.  Liberals often fail to be anchored to gospel truth and conservatives often fail to have compassion to help in spite of theological correctness. The fault of each party points to a greater alternative—a gospel driven compassion for the poor and vulnerable of society—in fact, Keller insists that God’s attribute of Justice includes Generosity. 

Keller surveys the OT and develops a very impressive understanding of the civil laws of Israel.  He surveys various Scripture texts that demonstrate that poverty is complex and multilayered and can result from oppression, calamity, and moral failure; however, by the gracious provision of the law there was opportunity for a second chance.  If Israel followed the laws of release, jubilee, and gleaning, and others then there should not have been any poor among them (see Deut. 15:4-50). 

Keller reminds us that the principles of the OT are pregnant in the NT.  The parable of the Good Samaritan and Galatians 6:10 compel us to look beyond our own household. 

Keller speaks pastorally when he says, “My experience as a pastor has been that those who are middle-class 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” (p. 102). 

Keller suggests that churches can do more than they can imagine, but the key is to listen to the poor themselves (p. 134) very carefully to discern some of their real needs—relief ministries can help, but there are deeper issues in their communities that need to be addressed, and in some cases rehabilitated through intense effort. 

Keller provides a very sobering rebuke to most churches: “When a city perceives a church as existing strictly and only for itself and its own members, the preaching of the church will not resonate with outsiders…there is no better way for Christians to lay a foundation for evangelism than by doing justice” (p. 142). 

Something that I found very helpful was Keller’s insight drawn from Abraham Kuyper’s understanding of the church.  Kuyper had been both a Christian minister and also the Prime Minister of the Netherlands at the turn of the 20^th Century.  He believed that one of the things a church should do is produce mature believers who can engage culture in every area of expertise and advance justice in their spheres of influence.

I would highly recommend this book to those who have traditionally been reticent to social involvement for fear of compromising the evangelical, gospel message.  Keller insists that the very attribute of God’s justice compels us to be gracious as we share the good news.