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Tim Keller Sermon: Paradise Lost – Genesis 3:8-24

25 Jan

SERIES: Bible: The Whole Story—Creation and Fall – PART 3

Tim Keller teaching at RPC image

Preached in Manhattan, New York on January 18, 2009

Genesis 3:8–24

Then the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day, and they hid from the Lord God among the trees of the garden. But the Lord God called to the man, “Where are you?” 10 He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.”

11 And he said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?” 12 The man said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it.” 13 Then the Lord God said to the woman, “What is this you have done?” The woman said, “The serpent deceived me, and I ate.”

14 So the Lord God said to the serpent, “Because you have done this,

Cursed are you above all the livestock

and all the wild animals!

You will crawl on your belly

and you will eat dust

all the days of your life.

15 And I will put enmity

between you and the woman,

and between your offspring and hers;

he will crush your head,

and you will strike his heel.”

16 To the woman he said,

“I will greatly increase your pains in childbearing;

with pain you will give birth to children.

Your desire will be for your husband,

and he will rule over you.”

17 To Adam he said, “Because you listened to your wife and ate from the tree about which I commanded you, ‘You must not eat of it,’

Cursed is the ground because of you;

through painful toil you will eat of it

all the days of your life.

18 It will produce thorns and thistles for you,

and you will eat the plants of the field.

19 By the sweat of your brow

you will eat your food

until you return to the ground,

since from it you were taken;

for dust you are

and to dust you will return.”

20 Adam named his wife Eve, because she would become the mother of all the living. 21 The Lord God made garments of skin for Adam and his wife and clothed them. 22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.”

23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

We’re looking at what the Bible says about sin. The Bible is not a disconnected set of stories, each of which has a little moral about how to live life. Primarily, the Bible is a single story telling us what is wrong with the human race, what God is going to do about it, and how history is going to end, how it’s all going to turn out. It’s a single story. We’re looking at Genesis 3–4 to give us answers to what’s wrong with the human race, why the human race is so prone to selfishness, violence, wars, atrocity, and corruption all the time.

C.E.M. Joad was a British philosopher. He was an atheist. He was a member of The Brains Trust. He lived in the early twentieth century. He was an atheist but came back to faith later in life and, at the very end of life, wrote a book called The Recovery of Belief. In it he said this very fascinating thing: “It is because we rejected the doctrine of original sin that we on the left were always being disillusioned by the behavior of both the people and the nations and politicians, and by the recurrent fact of war.”

Did you hear that? He says he thought most of the problems were the capitalists, not the common people, because he had rejected the doctrine of original sin. He bought into what Rousseau said, what Samuel Taylor Coleridge said, what almost all of the European intellectuals in the nineteenth century said. That is, that though human beings have their problems, the problems are not hardwired into us. They are lack of education. We can make the changes.

He realized near the end of his life that because he didn’t believe in the doctrine of original sin, he didn’t believe what the Bible said about the universality and the depth of sin in every human heart, he had basically based his whole life on a different view of human nature. He set in motion social policies that didn’t work. Basically, because he didn’t have the Bible’s understanding of human nature, he wasn’t able to navigate life as it was. Isn’t that something?

So let’s see what the Bible has to say about sin (last week, this week, and the next couple of weeks) as we look at Genesis 3–4. We learn four things here: the heart of sin, the breadth of sin, the depth of sin, and the end of sin.

1. The heart of sin

What is sin again? What is the definition of sin? The reason you may find out every week I give you a different definition is that, like the concept of God, the concept of sin is so profound you can’t stick it into one single nutshell definition. Last week we said, in terms of a vertical perspective, sin is putting yourself in the place of God. It’s taking upon yourself prerogatives and rights only God has. We talked about that last week.

Today I’d like to give you a more horizontal perspective. You see it right away. As soon as Adam and Eve have eaten the fruit and now sin has come into their lives and we’re seeing the results of this, immediately we see what I’d like to show you here. When God says here in verse 11, “Did you eat of the tree I commanded you not to eat from?” the man says, “The woman did it.”

Just to show you, by the way, the man is not more sinful than the woman, when God turns to the woman and says, “What do you have to say for yourself?” she says, “The Serpent did it.” We’ll get back to that, the equality here. Here’s the point. When Adam says, “She made me do it; send her to hell; give me another wife,” basically … “You’re talking to the holy God of the universe. What do you have to say for yourself?” “Take her.”

Here we see the essence of sin in a horizontal perspective. Sin is a willingness to throw anybody else under the bus to justify yourself. Sin is justifying yourself at the expense of other people, to feel superior to other people. In order to have a self-image, I have to feel superior to other people. I have to expose other people. I have to exploit other people. Sin is saying, “Your life to enhance mine,” not “My life to enhance yours.” See that’s servanthood.

“Your life to enhance mine. I will suck you dry. I will drain you dry. I will disadvantage you so I can feel good about myself, so I can justify myself, so I can have the significance and security I want.” Philip Roth wrote a novel called The Human Stain. That’s his metaphor for evil. The novel is actually about a man who starts to do very well in life, and everybody feels they have to bring him down. They have to find something wrong with him. They have to ruin his career.

Philip Roth has one of his characters talk about what he calls “the human stain,” which is this proneness to evil in the heart, which is, in a sense, deeper than behavioral actions. It’s this need to pull people down, this need to justify yourself at the expense of other people, to feel better than other people. “I’m good because you’re bad. I’m competent because you’re incompetent.”

At one point one of his characters … She calls this the human stain in the heart, and she says something like, “It’s in everyone, indwelling, inherent, defining. The stain that precedes your acts of disobedience, that encompasses disobedience and perplexes all explanation and understanding. It’s why all talk of cleansing your heart is a joke. The fantasy of purity is appalling, for what is the quest to purify but more impurity? The stain is inescapable.”

What does she mean by that? She says, “If you actually try to purify yourself, that just brings more impurity.” Here’s why. The stain is self-righteousness. The stain is, “I justify myself by pulling you down, by making myself feel superior to you, better than you.” If that’s the case, then to try to purify yourself from the stain only makes you more stained, because you say, “Look, I’m pure,” and you’re not.

C.S. Lewis wrote a little satirical piece called “Screwtape Proposes a Toast.” Screwtape is a senior devil (this is a satirical, fictional piece, by the way) who basically is at a dinner for a college of junior devils who are getting ready to go out there and tempt the human race and make life horrible. So Screwtape suggests a particular method for making people’s lives miserable and making the world a horrible place.

What he suggests is there’s a particular feeling human beings have, and what you want to do is turn the gas up on that feeling. Whatever else you do, make sure you enhance this feeling, because this is the feeling that will really ruin their lives. Then Screwtape says, “The feeling I am talking about is that which prompts a person to say, ‘I’m as good as you.’ ” That’s the essence of sin. That’s the essence of how hell operates. That’s what made the Devil, the Devil. “I’m as good as you.” When Satan started saying that about God, it was all downhill for the universe.

He says, “Anyone who says, ‘I’m as good as you,’ does not believe it. No one says, ‘I’m as good as you,’ if you believe it. You wouldn’t say it if you did. The St. Bernard never says to the toy dog, ‘I’m as good as you.’ ‘I’m as good as you’ is a useful means for the destruction of whole societies, but it has a far deeper value as a state of mind, which necessarily, excluding humility, charity, contentment, and all of the pleasures of gratitude or admiration, turns a human being away from every road which might finally lead him to heaven.”

The impulse that makes you say, “I’m as good as you. I don’t like you getting ahead of me …” The impulse that says, “I’m better than you; that’s how I know I’m okay” is sin, and it’s really at the root of everything from murder to racism to all of our conflicts. This is another view into the heart of sin.

2. The breadth of sin

This is really important. I’ve already alluded to it. What the man does, so does the woman. The man and the woman are both equally ashamed, both equally filled with blame shifting and doing the same behavior, both equally banished. There’s no difference. One is not more sinful than the other. This is crucial.

The Christian doctrine of original sin is that we are hardwired for selfishness and cruelty. It’s not just a problem of we have bad examples or bad environments. We’re hardwired for it. Secondly, the Christian doctrine of original sin is that we’re all hardwired for it, all of us, across the cultures, across the races, across the classes, across the genders. Everybody. Let me show you how important that is.

Remember what Joad said? He said we were on the left, because we denied the doctrine of original sin, thought what’s really wrong with the world was located in the capitalists, in the elites, not in the common people. But life showed him that, no, sin is everywhere. He realized the mistake he made as a member of the left was, because he didn’t believe in the doctrine of original sin, he demonized a certain group of people, he demonized a certain set of folks, and saw that is where the problem is, but the doctrine of original sin is it’s in all of us equally.

On the other hand … I don’t want you to think I’m picking on people from the left. People from the left would say, “Oh, it’s the elites; it’s not the common people.” There are other ways to look at it. What about conservative people, or what about people who just simply are traditional and feel like what’s really wrong with the people is the hoi polloi, the unwashed masses, the common people?

There’s a very famous letter that has come down to us from the Duchess of Buckingham. The Countess of Huntingdon, who had become converted to evangelical religion under the preaching of George Whitefield in the eighteenth century in Britain, tried to evangelize her aristocratic colleagues. She would send sermons by George Whitefield to her friends. She would invite them to come to hear him preach. One of her aristocratic peers, the Duchess of Buckingham, after having been invited by the countess to come and hear George Whitefield, sent her an icy note declining. This is what she said:

“I thank Your Ladyship, but the doctrines are most repulsive and strongly tinctured with impertinence and disrespect toward their superiors in perpetually endeavoring to level all ranks and do away with all distinctions. It is monstrous to be told you have a heart as sinful as the common wretches that crawl upon the earth. It is highly offensive and insulting, so I cannot but wonder that your ladyship should relish any sentiments so much at variance with high rank and good breeding.”

She’s right. The doctrine of original sin levels people. The doctrine of original sin makes it impossible for people from the left to say, “It’s those elites up there, not us common people,” and it makes it impossible for the people from the right to say, “It’s you unwashed masses,” or “It’s you criminal element,” or something like that, “not us virtuous people who have good breeding.” She was right. Do you know why? The doctrine of original sin creates a radical democracy of sinners.

If you believe in original sin, nobody is better than anybody else. You cannot look down your nose at a criminal or a drug dealer and say, “There’s a sinner; not me,” because the doctrine of original sin says the same seeds of that kind of behavior are in your heart. Maybe it didn’t sprout because you weren’t in the very same environment as that person out there, but the fact of the matter is you’re no better. We’re all sinners. We all need grace.

The Duchess of Buckingham was right. She says, “This levels everybody, to say that I have a heart as sinful as the common wretches that crawl the earth.” That’s what the Bible teaches. It destroys self-righteousness. That’s the reason G.K. Chesterton says, “Christianity preaches an obviously unattractive idea, such as original sin; but when we wait for its results, they are pathos and brotherhood, and a thunder of laughter and pity; for only with original sin we can at once pity the beggar and distrust the king.”

What does he mean by “brotherhood”? What it means is it’s possible for a society that claims to be Christian to be racist, but if it is, it’s racist in spite of the doctrine of original sin, not because of it. It’s not grasping what the doctrine says. What the doctrine says is it’s a radical democracy. We’re all brothers and sisters in sin. We’re all under judgment. We all have no hope except for the grace of God.

That’s the reason why if you really grasp the doctrine of original sin, it creates a solidarity between you and every single person, even the most wretched people you see on the streets of New York City. When that comes into your heart, no longer do you say, “Oh, who are these people?” You are these people. I read about a discussion that happened here in New York City recently about the Bernie Madoff Ponzi scheme, which still beggars the imagination. How could it have happened?

They were getting together and they were talking. “Well what does this mean?” One person had the audacity to say, “Look, let’s not call this sin. Let’s not say there was anything wrong. This is the way people are. People are going to do this. People are going to cheat; they’re going to lie. They’re going to do this. This is why we need government regulation. The only hope is government regulation.”

But government is people. Soylent Green is people, but government is people. Oh, that’s terrible. You guys don’t know what Soylent Green is? Unless you’re a real movie geek, you need to go and Google “Soylent Green,” and then you’ll know. It has nothing to do with the sermon at all, so just please don’t even think about it for the rest of the sermon, or you’re going to hurt yourself. Government is people. We are all the same. That is the breadth of sin.

3. The depth of sin

Here’s what we mean. Human beings are radically relational. That’s what we’re made for. Remember, we’ve seen this as we’ve gone through Genesis 1–2. We’re in the image of God. That means we’re built to reflect or to relate to God. We saw we are built to be lonely without other human beings. We’re relational beings. We live for relationships.

What we see in these verses right here is every single relationship being destroyed by sin. Another way to put it is sin is a malignant tumor eating away at our very ability to conduct any relationship. Sin destroys our relationship with God, our relationship with ourselves, our relationship with others, and even our relationship with nature and the world around us. Look carefully quickly.

First of all, we see in these verses it destroys our relationship with God. In verse 8 we’re told God comes walking into the garden in the cool of the day. When the Bible says David walked with Jonathan, or Abraham walked with Lot, or something like that, of course it means they literally walked, but it means more than that. The word walking in Hebrew was an idiom that meant friendship, relationship.

The fact that God walked with Adam and Eve in the cool of the day meant he was coming in wanting friendship, seeking relationship, and we hid. Sin is running from God who wants a relationship with us. Why don’t we want a relationship with him? The answer is (we said already) sin now means our lives are about power, about getting power over other people, about saying, “I’ll have a relationship with you as long as it doesn’t get in the way of my needs, as long as it doesn’t get in the way of my happiness and my fulfillment.”

It’s always, “Your life to enhance me.” You’re happy to have relationships as long as they enhance you, as long as they build you up, as long as they make you feel good. What we don’t like is servanthood. We like consumer relationships. “As long as the cost-benefit analysis is working well and I’m getting as much or more out of you as you’re getting out of me, fine.”

We don’t like covenant, where you are committed to someone to serve somebody whether or not you’re getting anything out of it or not. We hate that. Covenant goes against the grain of the heart, because sin is now all about keeping control and having power. There’s no way for a finite being to walk with an infinite being without losing control, so we won’t have it.

Yes, it’s true most people in the world say they believe in God and they pray, but most people in the world do not actually have in their minds the real God, because most people have a god they can pray to when they want to and doesn’t really demand loss of control of your life, doesn’t really demand that you change your life. Haven’t you seen that? Isn’t that true of a lot of us? In which case, we’re actually running from God and hiding from ourselves the fact we’re running from God by essentially believing in a god who isn’t holy, isn’t infinite, isn’t sovereign.

So first, our relationship with God has been destroyed. As a result, our relationship with ourselves is destroyed. How do we see that? When Adam says, “The reason I hid from you is I was ashamed because I was naked.” In the Bible, just like walking is an idiom for something bigger than just walking, so nakedness is an idiom for something bigger than just being ashamed of being naked.

Nakedness is a sense of guilt, that there’s something wrong with me, a sense of shame, that I need to prove myself, I need to cover, I need to keep people from seeing who I am because they’ll reject me. Nakedness is a psychological dislocation, a lack of ease with who you are. When our relationship with God is severed, our relationship with ourselves is severed. That is to say, we really don’t want to admit what’s wrong with us. We really don’t want to admit the worst about ourselves.

See the one thing we don’t want to believe is that we’re utterly dependent on God. We want to think we need God occasionally or maybe not at all, but in our heart of hearts we know we’re utterly dependent on God, and therefore, we are in denial about who we really are. That’s where the shame comes from, and that’s where the guilt comes from, and that’s where this lack of ease with being able to admit who we are comes from.

Thirdly, our relationship with each other is destroyed. We already saw some of that when the man starts to throw the wife under the bus just to save his neck. Even the making of fig leaves in verse 7 … As soon as sin came into their hearts, they covered up from each other. They sewed fig leaves to cover up their nakedness, but they were covering up their nakedness from whom at that point? God wasn’t even around. From each other.

We cannot bear to have other people really know who we are. We have to control what other people see about us, because we have to maintain power and control. Because our relationships are now power relationships, not love and service relationships, our relationships with each other are messed up. Individually we have superficial relationships, exploitative relationships, but corporately, races don’t get along with each other, the genders don’t get along with each other. Because our relationships with God are messed up and our relationships with ourselves are messed up, so our relationships in the world are messed up.

Lastly, the fourth thing that’s destroyed here is even our relationship with nature, the physical environment. Verse 17 says instead of just going out there and tilling the ground and up comes nothing but, I guess, flowers and food, now thorns and thistles will come up. The dust is no longer your friend. There is a lack of mesh with the physical environment. There is a clash with the physical environment. It’s no longer our friend. Now we age, now we get sick, now there are natural disasters, and now we die. We came from dust, but what’s going to happen at the end?

Erma Bombeck, who used to write humor columns many years ago, generally for women, in newspapers, at one point said something like, “You know, my life is dominated by dirt. At this end of the house there’s dirt. There’s dirt in the bathroom, dirt on the plates in the kitchen, dirt in the rug. So I work to get rid of the dirt, and by the time I get to the other end of the house, the first end of the house is dirty again. It never ends. And in the end, after all of these years of struggling against dirt, struggling against dirt, what do I get? Six feet of dirt.”

That’s almost exactly what God says in Genesis 3:17–20. In the end the dust wins. Every one of our relationships has been decimated by sin.

4. The end of sin

Now, what’s God going to do about it? You know, even though the Bible has all kinds of authors … Every one of the books has a different author, yet the Holy Spirit is the Author behind the author, and therefore the Bible is, in a sense, a single book with a single author, and he, the Holy Spirit, is an incredibly good storyteller. What we have here in the midst of this incredible disaster is the most enigmatic, intriguing foreshadowing. What is the foreshadowing of what God is going to do about it in the future? What are we going to see?

First, look at the mercy of God’s heart. He comes in, and he doesn’t smite them. He says, “Where are you? What have you done? Have you done what I asked you not to do?” What does God want with those questions? God could not be seeking truth and illumination for himself. He knows the answer. The only reason God would be asking questions is if he’s trying to give truth and illumination to them.

He’s treating them as adults. He’s not treating them as objects. He’s not treating them as animals, or even as children. He’s doing what people in AA call an intervention. He is trying to get them to tell him what they should know. “Admit what you’ve done. Say who you are. Own it. Take responsibility.” It’s fascinating. He’s counseling them. He’s seeking them in love, asking the questions instead of just telling them what they’ve done wrong. Isn’t that something?

Notice really carefully, by the way, whereas he asks questions to Adam and Eve, he doesn’t ask any questions to Satan. Do you know what that means? God loves the sinner but hates the sin. God holds out hope for evildoers, but he will not compromise with evil. It’s very interesting. So first of all, we see God makes a distinction between the evildoers and evil, and he seeks in love to change people’s hearts.

Secondly, we see the mercy of his hand. The second thing he does is he makes garments for them. Isn’t that something? See they had sewed fig leaves all over themselves. When God makes garments for them, they need garments psychologically for privacy, now physically they need garments because we have a hostile environment and they need better things than fig leaves, and he makes garments out of animal skins.

Many people over the years have noticed this seems to be God’s hint, a pointer toward the sacrificial system, toward the atoning sacrifices of the temple and tabernacle, and eventually, the atoning sacrifice of Jesus himself. Therefore, when God clothes Adam and Eve, do you know what he’s saying? He says, “Someday I’m going to have to give salvation, but my salvation is holistic. You need forgiveness. You also need shelter from the stormy blast.”

Therefore, human beings who seek to spread God’s salvation out in the world have to deal with all of the results of sin: physical, spiritual, psychological, and social. That’s the reason we don’t just go out into the world to help people get their sins forgiven and connect to God, but we also feed and clothe. Derek Kidner in his commentary on Genesis on this passage says, “The coats of skins are forerunners of the welfare, both spiritual and physical, which man’s sin makes necessary. Therefore, social action could not have had an earlier or more exalted inauguration.” Interesting.

So we see the holistic nature of God’s hand, and we see the mercy of God’s heart, but what is he going to do? He says in verse 15. This is the enigmatic foreshadowing. He looks at the Serpent and he says, “Because you have done this, I will put enmity between you and the woman, and between your offspring and hers. He will crush your head, and you will strike his heel.” There’s a lot to be said here, but here’s what we have to see.

Do you know what the picture is? Imagine a group of people, a family, and into the midst of them comes slithering as fast as it can (and you know how fast they can come) a snake, a venomous snake, a poisonous snake, coming right at them. One man goes after the snake, and he begins to stomp on it. Finally he crushes the head and saves the family, but only after, in the process, the snake bites him, the poison goes into him, and he dies. That’s the picture.

What God is saying is … This is amazing if you realize this snake is not just a snake but is Satan. It represents evil. God is saying one of the descendants of Adam and Eve, the seed of the woman, a human being, is going to destroy sin and death itself but get a fatal wound in the process. A human being is going to come, and he’s going to destroy sin and death, and in the process lose his life. I wonder who that could be.

You see, the first Adam should have done something like that, not just stood there and let the Serpent destroy his family. The first Adam should have jumped on the snake or stomped on the snake or whatever. But the second Adam will. It’s Jesus Christ. Keep this in mind. In Romans 4 Paul says, “In Christ your sins are covered.” In Romans 4 Paul says, “Blessed is the one whose sin is covered. Blessed is the one to whom God does not impute sin.”

Now we don’t like cover-up, do we? Cover-up, Watergate … that’s not good. No, cover-up when you’re just sweeping things under the rug is not good, but that’s not what’s happening here. What we’re being told is that Jesus Christ is going to deal with your sin. When he goes to the cross he’s going to deal with your sin so your sins can be covered, pardoned, forgiven. How? Look at the last verse.

When God sends Adam and Eve out of the garden, there’s a sword there, and nobody can get back into the presence of God. Nobody can get back into the garden. Nobody can get back into paradise. Nobody can get to heaven unless you go under the sword. What does the sword represent? The wages of sin, the justice of God. The wages of sin is death. Nobody can get back into paradise unless they go under the sword.

The Bible says in Isaiah that when the Messiah comes, the suffering servant, he will be cut off from the land of the living. Jesus Christ went under the sword. He opened a new and living way back into the presence of God. He went first, and the sword slew him. He has covered our sins. Here’s what it means to be a Christian. It’s not to say, “I’m going to try real hard to live a good life.”

To be a Christian means to say, “Father, cover my sin because of what Jesus Christ has done. Objectively cover it by pardoning my sin, but subjectively deal with the sin in my heart. I don’t feel loved. I don’t live loved. I’m trying to prove myself. I’m trying to get control. Let the love of what Jesus Christ did for me so flood my heart by the Holy Spirit I can start to serve people.”

You know what? A lot of people in New York … If there’s one thing I’ve seen over the years, it’s how hard everybody is working. Everybody is working so hard to achieve, and a lot of people are really upset. “I didn’t get into that graduate school. It’s not the top tier. I’m not there. I didn’t make that much money. I didn’t achieve. I’m gaining weight. Nobody wants to go out with me.” You’re really upset because you’re looking for beauty, and you’re looking to achievement, and you’re looking to accreditation and credentials.

Do you know what these things are? They’re fig leaves. They’re ways you’re trying to deal with the nakedness. You’re trying to deal with the sense that, “There’s something wrong with me, and I don’t quite know what it is.” Let Jesus Christ clothe you with his love. Accept what he has done. Ask God to receive you because of what Jesus Christ has done, and ask the Holy Spirit to make real to your heart what he has done for you.

That will begin not only to cover your sin objectively so God accepts you and you can go to heaven because of what Jesus has done, but subjectively it’ll start to heal your heart of sin, the canker, the cancer, the thing that’s destroying all of your relationships because you’re so nervous and so ashamed and you’re trying to prove yourself and you’re so needy. When the love of God comes in there, it changes everything. Ask God to cover you with the righteousness of Christ now so that someday you can be utterly covered with the very glory of God. Let’s pray.

Our Father, we’re so grateful it’s possible for us to know this horrible spiritual cancer, sin, has already, actually, been dealt with and is eventually going to be dealt with completely and is going to be over. Until then, we ask that you would help us to receive your salvation, your grace, into our lives in such a way that we can begin to more and more die unto sin and live more and more unto righteousness and be conformed to the image of your Son, in whose name we pray, amen.

ABOUT THE PREACHER

In 1989 Dr. Timothy J. Keller, his wife and three young sons moved to New York City to begin Redeemer Presbyterian Church. In 20 years it has grown to meeting for five services at three sites with a weekly attendance of over 5,000. Redeemer is notable not only for winning skeptical New Yorkers to faith, but also for partnering with other churches to do both mercy ministry and church planting.  Redeemer City to City is working to help establish hundreds of new multi-ethnic congregations throughout the city and other global cities in the next decades.

Dr. Tim Keller is the author of several phenomenal Christo-centric books including:

Joy for the World: How Christianity Lost Its Cultural Influence and Can Begin Rebuilding It (co-authored with Greg Forster and Collin Hanson (February or March, 2014).

Romans 1-7 For You (God’s Word For You Series). The Good Book Company (2014).

Encounters with Jesus:Unexpected Answers to Life’s Biggest Questions. New York, Dutton (November 2013).

Walking with God through Pain and Suffering. New York, Dutton (October 2013).

Judges For You (God’s Word For You Series). The Good Book Company (August 6, 2013).

Galatians For You (God’s Word For You Series). The Good Book Company (February 11, 2013).

Every Good Endeavor: Connecting Your Work to God’s Plan for the World. New York, Penguin Publishing, November, 2012.

Center ChurchDoing Balanced, Gospel-Centered Ministry in Your City. Grand Rapids: Zondervan, September, 2012.

The Freedom of Self Forgetfulness. New York: 10 Publishing, April 2012.

Generous Justice: How God’s Grace Makes Us Just. New York: Riverhead Trade, August, 2012.

The Gospel As Center: Renewing Our Faith and Reforming Our Ministry Practices (editor and contributor). Wheaton: Crossway, 2012.

The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God. New York, Dutton, 2011.

King’s Cross: The Story of the World in the Life of Jesus (Retitled: Jesus the KIng: Understanding the Life and Death of the Son of God). New York, Dutton, 2011.

Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, Zondervan, 2010.

The Reason For God: Belief in an Age of Skepticism. New York, Dutton, 2009.

Counterfeit Gods: The Empty Priorities of Money, Sex, and Power, and the Only Hope That Matters. New York, Riverhead Trade, 2009.

Heralds of the King: Christ Centered Sermons in the Tradition of Edmund P. Clowney (contributor). Wheaton: Crossway Books, 2009.

The Prodigal God. New York, Dutton, 2008.

Worship By The Book (contributor). Grand Rapids: Zondervan, 2002.

Ministries of Mercy: The Call of the Jericho Road. Phillipsburg: P&R Publishing, 1997.

 
 

 

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