In order to share the joy and love that God knew within himself, he created a good world that he cares for, a world full of human beings who were called to worship, know, and serve him, not themselves.
– Tim Keller
It’s the grief that makes you go to your resources. It makes you go to your roots as a Christian. It makes you go to the gospel. It makes you look at what Jesus has done for you. That’s what it does. The grief pushes you toward the joy, and it enhances the joy. The joy kicks on like a heat furnace and overwhelms the grief, but it’s there. I’ll go so far as to say if you get into grief, if you get into a time of trouble, and you have no tears and you have no problem and you say, ‘I’m just praising God,’ that is thought control. That’s brainwashing. That’s the way the cults operate. That’s some kind of psychological control.
It’s not supernatural. It’s not the way the gospel works. Don’t you see? The second principle is that a Christian is both happier and sadder at the same time. The gospel makes you a far more sensitive person, a far more feeling person, but at the same time a person who is feeling because you’re more hopeful than anybody else, a person who is able to sense and see the grief because you have a joy unspeakable and full of glory.
– Tim Keller
Words from the Timothy Keller Sermon Archive, “How to Handle Trouble”, 1993.
Jesus is not just telling us that what he has to offer is rich, fulfilling, and lifesaving – he’s also revealing that it satisfies from the inside [John 4:7-19]. He says, ‘My water, if you get it, will become in you a spring of water welling up to eternal life.’ He’s talking about deep soul satisfaction, about incredible satisfaction and contentment that doesn’t depend on what is happening outside of us. So I ask you, what will make you happy? What will really give you a satisfying life? Almost always you will answer by thinking of something from outside of you. Some of us have our hopes set on romantic love, some on career, some on politics or a social cause, and some of us on money and what it will do for us. But whatever it is that makes you say, ‘If I have that, if I get there, then I’ll know I’m important, then I’ll know I have significance, then I know I’ll have security’ – it’s likely something outside of you. Yet Jesus says, there’s nothing outside of you that can truly satisfy the thirst that is deep down inside you. To continue the metaphor a bit further, you don’t need water splashed on your face; you need water that comes from even deeper down inside you than the thirst itself. And Jesus is saying, ‘I can give it. I can give you absolute, unfathomable satisfaction in the core of your being regardless of what happens outside, regardless of circumstance.
Something strange gets in the way of our hearing what Jesus is talking about, and I think it’s that most of us aren’t able to recognize our soul-thirst for what it is. As long as you think there is a pretty good chance that you will achieve some of your dreams, as long as you think you have a shot at success, you experience your inner emptiness as ‘drive’ and your anxiety as ‘hope.’ And so you can remain almost completely oblivious to how deep your thirst actually is. Most of us keep telling ourselves that the reason we remain unfulfilled is because we simply haven’t been able to achieve our goals. And so we can live almost our entire lives without admitting to ourselves the depth or our spiritual thirst.
– Tim Keller
It is typical for non-Christians today to say that the cross of Christ makes no sense. ‘Why did Jesus have to die? Why couldn’t God just forgive us?’ Actually no one who has been deeply wronged ‘just forgives’! If someone wrongs you, there are only two options: (1) you make them suffer, or (2) you refuse revenge and forgive them and then you suffer. And if we can’t forgive without suffering, how much more must God suffer in order to forgive us? If we unavoidably sense the obligation and debt and injustice of sin in our soul, how much more does God know it? On the cross we see God forgiving us, and that was possible only if God suffered. On the cross God’s love satisfied his own justice by suffering, bearing the penalty for sin. There is never forgiveness without suffering, nails, thorns, sweat, blood. Never.
– Tim Keller
The sin under all other sins is a lack of joy in Christ.
– Tim Keller
If there is not radical growth in humble love toward everyone (even your enemies), you don’t really know you are a SINNER saved by grace. If there is not radical, concrete growth in confidence and joy (even in difficulties) you don’t really know you are a sinner saved by GRACE.
– Tim Keller
What, then, is service? Serving is putting the needs of others ahead of our own, or putting the needs of the community ahead of our individual needs. And the Bible says there are several reasons to do this. The first benefit is self-knowledge. Don’t think you know your real gifts and capacities until you do a lot of humble serving in many different capacities around the church. Only as you do that will you come to understand your own aptitudes.
The second benefit is community. When you approach the church as a consumer (that is, only to get your needs met), you are in a solitary mode of being, but when you reject the consumer mindset, serving will draw you out of yourself and into relationships.
The third benefit is the fulfillment and joy of seeing others touched through you, or seeing something great happen through the part you play in the body of Christ. Paradoxically, if you serve primarily for the benefits to yourself, then it isn’t really serving, and you won’t receive the benefits. The only workable dynamic for every-member ministry is Mark 10:45. Because Jesus served you in such a radical way, you have a joyful need to serve. It’s a form of praise that doesn’t fully enjoy what it admires until it expresses itself in service.
– Tim Keller
Your humor has a lot to do with how you regard yourself. Many people use humor to put down others, keep themselves in the driver’s seat in a conversation and setting, and to remind the hearers of their superior vantage point. They use humor not to defuse tension and put people at ease, but to deliberately belittle the opposing view. Rather than showing respect and doing the hard work of true disagreement, they mock others’ points of view and dismiss them without actually engaging the argument.
Ultimately, sarcastic put-down humor is self-righteous, a form of self-justification, and that is what the gospel demolishes. When we grasp that we are unworthy sinners saved by infinitely costly grace it destroys both our self-righteousness and our need to ridicule others. This is also true of self-directed ridicule. There are some people who constantly, bitterly, mock themselves. At first it looks like a form of humility, or realism, but really it is just as self-absorbed as the other version. It is a sign of an inner disease with one’s self, a profound spiritual restlessness.
There is another kind of self-righteousness, however, that produces a person with little or no sense of humor. Moralistic persons often have no sense of irony because they take themselves too seriously, or because they are too self-conscious and self-absorbed in their own struggles to be habitually joyful.
The gospel, however, creates a gentle sense of irony. Our doctrine of sin keeps us from being over-awed by anyone (especially ourselves) or shocked, shocked by any behavior. We find a lot to laugh at, starting with our own weaknesses. They don’t threaten us any more because our ultimate worth is not based on our record or performance. Our doctrine of grace and redemption also keeps us from seeing any situation as hopeless. This groundnote of joy and peace makes humor spontaneous and natural.
In gospel-shaped humor we don’t only poke fun at ourselves, we also can gently poke fun at others, especially our friends. But it is always humor that takes the other seriously and ultimately builds them up as a show of affection. ‘We are not to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption.’ (C.S. Lewis, “The Weight of Glory”)
If you think you really understand the gospel – you don’t. If you think you haven’t even begun to truly understand the gospel – you do. As important as our ‘gospel theologizing’ is, it alone will not reach our world. People today are incredibly sensitive to inconsistency and phoniness. They hear what the gospel teaches and then look at our lives and see the gap. Why should they believe? We have to recognize that the gospel is a transforming thing, and we simply are not very transformed by it. It’s not enough to say to postmodern people: ‘You don’t like absolute truth? Well, then, we’re going to give you even more of it!’ But people who balk so much at absolute truth will need to see greater holiness of life, practical grace, gospel character, and virtue, if they are going to believe.
Traditionally, this process of ‘gospel-realizing,’ especially when done corporately, is called ‘revival.’ Religion operates on the principle:I obey; therefore I am accepted (by God). The gospel operates on the principle: I am accepted through the costly grace of God; therefore I obey. Two people operating on these two principles can sit beside each other in church on Sunday trying to do many of the same things – read the Bible, obey the Ten Commandments, be active in church, and pray – but out of two entirely different motivations. Religion moves you to do what you do out of fear, insecurity, and self-righteousness, but the gospel moves you to do what you do more and more out of grateful joy in who God is in himself. Times of revival are seasons in which many nominal and spiritually sleepy Christians, operating out of the semi-Pharisaism of religion, wake up to the wonder and ramifications of the gospel. Revivals are massive eruptions of new spiritual power in the church through a recovery of the gospel. In his sermon on Mark 9 Lloyd-Jones was calling the church to revival as its only hope. This is not a new program or something you can implement through a series of steps. It is a matter of wonder. Peter says that the angels always long to look into the gospel; they never tire of it (I Pet. 1:12). The gospel is amazing love. Amazing grace.
– Tim Keller
The story of Jesus standing before the tomb of Lazarus is an endless source of insight for me. As he was about to raise Lazarus from the dead, Jesus was not smiling. He was angry. He was weeping. Why? Because death is a bad thing! Jesus wasn’t thinking, ‘They think that this is a tragedy, but no harm done! I’m about to raise him from the dead. This looks like a bad thing, but it’s not. It’s really a good thing! It’s a way for me to show my glory. It’s really exciting! I can’t wait!’ He wasn’t thinking that. Jesus was weeping at the tomb, because the bad thing he’s about to work for good is bad. The story of Lazarus does not give you a saccharine view of suffering, saying bad things are really blessings in disguise or that every cloud has a silver lining. The Bible never says anything like that! God will give bad things good effects in your life, but they’re still bad. Jesus Christ’s anger at the tomb of Lazarus proves that he hates death. He also hates loneliness, alienation, pain, and suffering. Jesus hates it all so much that he was willing to come into this world and experience it all himself, so that eventually he could destroy it without destroying us.
There’s no saccharine view in the Christian faith. The promise is not that if you love God, good things will happen in your life. The promise is not that if you love God, the bad things really aren’t bad; they’re really good things. The promise is that God will take the bad things, and he’ll work them for good in the totality.