The Prodigal God: Book Review (2) – Redefining Lostness

Part 1 of this review covered the first 3 of Timothy Keller’s 7 chapters. In those he discussed “The people Around Jesus,” “The Two Lost Sons,” and “Redefining Sin.”

Briefly, he described the two groups around Jesus: tax collectors and sinners on the one hand, and Pharisees and teachers of the Law, on the other. The later were astonished that Jesus was so accepting of the former – and seemed to wonder why they were always coming to Him. The two sons in the parable represented those two groups. One was a “free spirit” who wanted nothing to do with his father – except his money. The other was a “buttoned down,” dutiful son who always obeyed the father – but did not love him.

Keller uses these two types to expand our definition of sin. Sin is not just breaking the rules. At a deeper level, sin is rebellion against the father. He said that both sons resented the father – the younger son, obviously so. The elder son’s resentment boiled over when the father accepted the wayward brother back into the family. His language to the father showed deep resentment and anger, for he saw the return of the prodigal as infringing on his own rights.

In Chapter Four, “Redefining Lostness,” Mr. Keller builds on the foundation of the first three chapters.

In the parable, the younger brother’s lostness is clearly seen when he ends up in the pigsty. He has run out of friends, money, and resources because of his self-indulgent, undisciplined, and foolish behavior. At that point, the younger brother realized that he has “lost his way” and returns to try to rebuild his life.

However, in this parable Jesus wants us to discern another, more subtle, but no less devastating form of lostness…. We will call it “elder-brother lostness.” – pp. 48-49

What are some traits of this “elder-brother lostness”? Mr. Keller lists and discusses several.

One is anger and bitterness at life – and at God – when things do not go the way they think they should go in his life. After all he has done to obey the rules, he cannot understand why he must suffer the way he does. “[E]lder brothers expect their goodness to pay off, and if it doesn’t, there is confusion and rage” (p. 52).

Another trait is a strong feeling of superiority to others. He points to his superior moral record and how hard-working he has been. It is through such things that elder brothers find their own significance.

This dynamic becomes exceptionally intense when elder brothers pride themselves above all for their right religion. If a group believes God favors them because of their particularly true doctrine, ways of worship, and ethical behavior, their attitude toward those without these things can be hostile. Their self-righteousness hides under the claim that they are only opposing the enemies of God. When you look at the world through those lenses, it becomes easy to justify hate and oppression, all in the name of truth. – pp. 53-54

The natural result of this feeling of superiority is a harsh, judgmental, and unforgiving attitude. “It is impossible to forgive someone if you feel superior to him or her” (p. 55).

Another indicator of “elder-brother lostness” is joyless, fearful obedience. In his rant against the father, the elder brother said, “Look! All these years I’ve been slaving for you and never disobeyed your orders” (Luke 15:29). He had been obedient, but there was no joy. All of his work was drudgery. He worked only from a sense of duty, not for love of the father. He felt he was forced to work for his father, the slave master, not to joyfully work with and for his loving father.

Honesty born of fear does nothing to root out the fundamental cause of evil in the world – the radical self-centeredness of the human heart. If anything, fear-based morality strengthens it, since ultimately elder brothers are being moral only for their own benefit. They may be kind to others and helpful to the poor, but at a deeper level they are doing it either so God will bless them, in the religious version of elder brotherness, or so they can think of themselves as virtuous, charitable persons, in the secular version of it. (p. 60)

The final indicator of the older-brother heart is that there is no assurance of the father’s love. If something goes wrong in your prayer life, do you wonder if you are not living right in some area of life? Does criticism devastate you? Do you need constant approval from others to bolster your image of yourself as “a really good fellow”?

Who Needs This Lesson?

Keller says there are three groups of people who need to know the lessons of this chapter.

First, the elder brothers themselves need to learn it – though it is difficult for them to grasp. To “get it” they have to turn their concept of God upside down, but the parable in its context is directed at the Pharisees who complained because Jesus associated with sinners.

Second, the younger brothers need this lesson. The attitude of the older brother in the story shows us one of the reasons the younger brother wanted to leave home. Many people abandon faith because of the attitudes of “elder brothers.” They conclude that this type of religion is a great cause of suffering in the world. This parable can tell them that they are right, but that there is another way that can bring us to the father without becoming an elder brother type.

Third, many Christians – believers in the goodness and mercy of God – still are “elder brotherish.” That is, they have grasped some of the truths of the gospel, but are in danger of returning to condescending, condemning, joyless ways. While they need to see that the rebellion of the younger brother is self-destructive, they also need to see that the self-centered religion of the elder brother is equally self-destructive.

There has to be a third, better way. This is what Keller addresses in Chapter Five, The True Elder Brother.

PART One – The Prodigal God: A Book Review (1)

Part Three: The Prodigal God: Book Review – The True Older Brother

Part Four: The Prodigal God – Redefining Hope

Part Five: The Prodigal God – The Feast of God