One of the points MacArthur makes in his excellent treatment of the parable (see A Tale of Two Sons, or MacArthur’s 2006 Shepherds’ Conference message) is that the literary structure of this type of Jewish story unbalanced. Structurally, it would seem that Jesus left off the ending to the story. He then posits that the ending is supplied to the story by the actual events of history: the older brother (Pharisees, rulers, chief priests) beats the father to death (the crucifixion).

Perhaps the way the Old Testament imagery is abstracted away and replaced with concepts like “Moral Effort.”

Note in Ephesians believers live between Promise and Inheritance. In between those great events salvation consists in the Holy Spirit enabling us to walk in the way of life that is consistent with both.

Because they have removed the Old Covenant narrative and replaced it with abstract concepts of merit and grace, they really miss the true meaning of the Law Court.

I also think that Pastors who preach like this must refer a lot of people professional counseling services.

Same thing with the older brother, was he condemned?. . .Well, if he wasn’t repentant for his attitudes, than perhaps he was. That would perhaps have shown that he wasn’t ever justified. (not trying to read too much into a parable)

Will the father of the parable actually throw out the older brother over a bit of stingyness?

Man that’s a beautiful sentence…very helpful on a Monday morning :)

I think it’s a helpful point that Keller and Lewis can be misunderstood in this way—but to be sure, it’s definitely a misunderstanding.

Perhaps it’s helpful to think of it this way: there are two ways to live: for God and against God, the narrow gate and the wide gate. But on the anti-God path there are two lanes: rebellion by rule-keeping and rebellion by rule-breaking.

My experience is that framing it this way is actually more convicting, not less, for the moralistic “older brother” types. I know that I struggle along these lines.

Blessings,
JT

I believe Lewis & Kaller agree with your sentiments. They are not trying to make “moral” people better than they are. Indeed, quite the opposite. They are saying there are two ways to be lost. This is helpful because it exposes the self-righteousness and moral bankruptcy of the “elder brother”. Which is exactly your point.

So the point Lewis is making is not that the second kind of man is “half-good”; but that the only true way to salvation (and indeed happiness) is not morality after all, but a whole new way altogether… the gospel way.

Dane is right in saying that Jesus doesn’t even address the first group of people (the “younger brothers”). The whole point of his sermon is to undermine the Pharisees moralism.

I hope you can see that both Keller & Lewis are not disagreeing with the Word of God and Christ in these insights.

Thanks for your comment brother.

Lewis is absolutely correct in saying, “any merely twofold division of the world into good and bad is disastrous.” It is disastrous to the egos of men; to their idols; to their evaluation of their goodness; to their very effort to find some redeeming quality in their lives apart from the work of Christ.

To say that there are three kinds of men is to disagree with the Word of God and Christ. Christ makes it clear in many places, but especially at the end of the Sermon on the Mount: there are two paths; two gates; the many and the few; two trees; two fruits; two men; two houses; two foundations; and two outcomes. Christ tells the parable of two brothers, and note that neither was righteous-one was worldly and the older brother was just as lost because he trusted in his work. Finally, Christ goes on to tell the tale of the Publican and the Pharisee.

The problem is the so called “second kind of man” is just like the first “kind of man”, he just can’t see it because his eyes have been blinded by the ruler of this world. The call for us as we proclaim the Gospel is to challenge these strongholds with the truth of God’s Word and by the convicting power of the Holy Spirit, until men see their utter depravity and helplessness and cast themselves on Christ.