SKU: 75751656845

Cubaris Daxin Tricolor Isopods

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Description

Cubaris Daxin Tricolor IsopodsCubaris sp. 'Daxin Tricolor' is one of the most genuinely colourful Cubaris available in the UK hobby a striking Chinese species named for the distinctive three colour banding that runs across its segmented body. Most specimens show a beautiful combination of orange, black, and lighter cream to white bands, with the exact distribution and intensity varying from one individual to the next so a colony shows real variety and visual interest as it

Cubaris sp. 'Daxin Tricolor' is one of the most genuinely colourful Cubaris available in the UK hobby — a striking Chinese species named for the distinctive three-colour banding that runs across its segmented body. Most specimens show a beautiful combination of orange, black, and lighter cream-to-white bands, with the exact distribution and intensity varying from one individual to the next — so a colony shows real variety and visual interest as it develops. Unlike many Cubaris that rely on subtle or uniform tones, the Daxin Tricolor offers genuine, eye-catching natural colouration, making it a real prize for collectors who want a banded, patterned Cubaris.

What makes the Daxin Tricolor particularly worth keeping is the combination of that bold tricolour pattern with relatively manageable care and — notably — more reliable breeding than many of the sensitive premium Cubaris. They're not the most demanding species in the genus, though they do need consistent conditions to thrive, making them well-suited to keepers with a little Cubaris experience (and achievable for careful newcomers). They sit among the patterned and premium Cubaris alongside the iconic Rubber Ducky, the bold Panda King, and the striking Thai Blue Angel.

They originate from Daxin County in Guangxi, China — a specific, genuine locale that adds real provenance for collectors. Like other Cubaris, they come from humid, limestone-influenced environments, which informs their care: consistent moisture, warmth, and a calcium-rich substrate. They share the classic Cubaris temperament — shy, secretive, and inclined to burrow and hide — and like all Cubaris, they conglobate (roll into a tight defensive ball) when disturbed.

Quick Care Summary

  • Scientific Name: Cubaris sp. 'Daxin Tricolor'
  • Common Names: Daxin Tricolor, Daxin Tricolour, Tricolor Cubaris
  • Family: Armadillidae
  • Genus: Cubaris
  • Origin: Daxin County, Guangxi, China
  • Adult Size: Approximately 12–15 mm — small-to-medium Cubaris
  • Lifespan: 2–3 years typical
  • Difficulty: Easy to Medium — manageable with consistent conditions
  • Temperature: 18–26°C (warm-preferring)
  • Humidity: Medium-high (65–80%) with a moisture gradient
  • Ventilation: Medium — balance airflow with humidity retention
  • Conglobation: Yes — rolls into a tight defensive ball
  • Behaviour: Shy and secretive; burrows and hides; active evening and night; bolder in larger colonies
  • Breeding: Reliable for a Cubaris — more dependable than many sensitive premium species

What Makes Daxin Tricolor Isopods Special

Several factors make the Daxin Tricolor a coveted Cubaris:

The genuine three-colour banding. This is the headline feature — orange, black, and cream-to-white bands running across the segmented body, with each individual showing its own distribution and intensity. Unlike many isopods that need careful lighting to look their best, the Daxin Tricolor offers real, natural colour contrast, and watching a colony develop its range of patterns is genuinely rewarding.

More reliable breeding than most premium Cubaris. A real practical advantage: the Daxin Tricolor reproduces more dependably than many of the sensitive, slow-breeding premium Cubaris species. For keepers who want a colourful Cubaris that will actually build a colony, this is a significant draw.

Genuine Chinese provenance. Originating specifically from Daxin County in Guangxi, China, they carry a real sense of place — appealing to collectors who value the authentic locale and natural history of what they keep.

Manageable for the genus. While they reward consistent conditions, they're not among the most demanding Cubaris. For keepers ready to move beyond the easiest species — or careful newcomers wanting a colourful Cubaris — they hit a genuinely accessible middle ground.

The appealing Cubaris form. They have the classic rounded, compact Cubaris body that rolls into a tidy ball, combined with the bold banded colouration — charm and visual impact together.

A standout display species. The orange-black-cream banding against a naturalistic substrate makes for a genuinely eye-catching display — colourful in a way few isopods naturally achieve.

How Daxin Tricolor Compares to Other Cubaris

If you're choosing between patterned and premium Cubaris, here's how the Daxin Tricolor fits in:

  • vs Panda King: Both are bold, high-contrast patterned Cubaris. Panda Kings show striking black-and-white; the Daxin Tricolor adds a third colour with its orange-black-cream banding. Both colourful display Cubaris — choose based on whether two-tone or tricolour appeals.
  • vs Rubber Ducky: Rubber Duckies are the iconic premium Cubaris with their famous duck-face markings; the Daxin Tricolor offers bold tricolour banding instead — and notably breeds more reliably. Both sought-after display species.
  • vs Thai Blue Angel: Both are colourful premium Cubaris. Thai Blue Angels show cool blue-grey tones; the Daxin Tricolor is warm orange-black-cream. Different palettes from the patterned Cubaris range.
  • vs Cubaris murina: Cubaris murina is the easiest, most forgiving gateway Cubaris; the Daxin Tricolor is a step up in both colour and care. A natural progression — start with murina, then add the more colourful Daxin Tricolor.

Browse the full Cubaris collection to compare all options in this popular genus.

Setting Up the Enclosure

A 6–10 litre container with a secure lid suits a starter colony. As a Cubaris that appreciates consistent humidity, aim for a setup that holds moisture while allowing medium ventilation — enough airflow to prevent stagnation without drying out the enclosure. The 3L Braplast tub works for starter colonies, with larger housing as the colony grows; our Braplast vent plugs help maintain humidity while preventing tiny mancae from escaping.

Provide plenty of hiding spots — cork bark, leaf litter, and bark pieces — so the shy, secretive Daxin Tricolor feels secure, which encourages feeding and breeding. The banded colouration shows beautifully against a darker, naturalistic substrate. Keep the enclosure out of direct sunlight. Browse our accessories collection for appropriate enclosures, vents, and other essentials.

Substrate

Use a substrate mix that retains moisture and provides calcium — genuinely important for Cubaris:

  • Organic topsoil (pesticide-free) as the base
  • Sphagnum peat moss for moisture retention
  • Flake soil for added nutrition and structure
  • Crushed limestone worked throughout for calcium
  • Decayed hardwood pieces and leaf litter mixed in
  • A mineral component such as sand or clay for texture

We recommend a topsoil, sphagnum, and limestone-based mix rather than coco coir, which lacks the calcium Cubaris require. Substrate depth: at least 5–8 cm to support the burrowing they favour.

Top layer: Generous hardwood leaf litter — magnolia leaves work particularly well for long-lasting cover. Add cork bark (flat pieces and tubes), decaying wood, and sphagnum moss clumps on the humid side. Plenty of cover and varied microhabitats encourage natural behaviour and help the shy colony feel secure.

Humidity and Temperature

Maintain medium-high humidity (65–80%) with a moisture gradient. Keep one side of the enclosure more humid — add damp sphagnum moss and mist this area regularly — while the drier side still has leaf litter coverage but won't need regular misting. This gradient lets the isopods regulate their own moisture needs. The substrate should be damp in the moist zone but never waterlogged.

Consistency is key — and don't overwater. The Daxin Tricolor rewards stable conditions; most problems with this species arise from humidity fluctuations rather than any species-specific difficulty. As one PostPods customer noted about Cubaris-type isopods, following proper care guidance prevents the most common mistake — too much moisture. Maintain steady, damp-but-not-wet conditions and avoid letting humidity swing.

Temperature should be 18–26°C — they're warm-preferring Cubaris that appreciate stable conditions. Room temperature in heated UK homes works toward the middle of this range; avoid fluctuations and don't place the enclosure near heat sources or windows. If your home runs cold, a heat mat on a thermostat helps — position it on one side to maintain the gradient, never underneath.

Diet

Daxin Tricolor are detritivores feeding on the usual range of forest materials:

  • Staples (always available): Decaying wood, hardwood leaf litter (oak, beech), and the substrate's organic matter
  • Vegetables (supplementary): Carrot, courgette, sweet potato, squash. Replace within 24–48 hours.
  • Fruit (occasionally): Small amounts of soft fruit
  • Protein (1–2x weekly): Fish food/flakes, dried shrimp. Supports breeding. Browse our accessories collection for the full range of protein supplements.
  • Calcium (essential — always available): Crushed limestone, cuttlefish bone, eggshells, oyster shell. Cubaris evolved with ready access to calcium, and deficiency leads to moulting problems — provide a constant source.

Feed sparingly with fresh foods. They graze continuously on leaf litter and decaying wood, so vegetables and commercial foods are supplements rather than the bulk of their diet. Overfeeding fresh foods encourages mould in the humid conditions Cubaris need — a thriving springtail culture helps manage any mould.

Breeding

A genuine highlight: the Daxin Tricolor breeds more reliably than many of the sensitive premium Cubaris, building colonies dependably under consistent conditions.

Breeding basics:

  • Females brood eggs in a marsupium and release fully-formed live young
  • Reproduction is reliable for a Cubaris given stable conditions
  • Most breeding problems arise from humidity fluctuations or inadequate hiding spots, not species difficulty
  • The tricolour banding develops as juveniles mature, with each showing its own pattern

For breeding success:

  • Consistent humidity (65–80%) — avoid fluctuations
  • Stable temperature (20–24°C is ideal)
  • Plenty of calcium for breeding females
  • Abundant hiding spots and varied microhabitats so the shy colony feels secure
  • A larger starter group establishes faster and provides genetic diversity

For keepers who've found premium Cubaris frustratingly slow, the Daxin Tricolor's more dependable reproduction makes it a genuinely satisfying colourful colony to build.

Pair With Springtails

Add a thriving springtail culture to any Daxin Tricolor setup. Springtails handle mould and microbial growth at a scale isopods can't manage — particularly important in the humid conditions Cubaris require, and around protein foods. They coexist peacefully with the Daxin Tricolor and form an essential cleanup partnership.

Who Should Buy Daxin Tricolor Isopods?

Ideal for:

  • Keepers who want a genuinely colourful, boldly-banded Cubaris
  • Those wanting a patterned Cubaris that actually breeds reliably
  • Cubaris keepers with a little experience (and careful newcomers)
  • Collectors who value authentic provenance (Daxin County, China)
  • Display enthusiasts wanting natural colour contrast
  • Anyone building a patterned or premium Cubaris collection

Not ideal for:

  • Complete beginners with no humid-setup experience — start with Cubaris murina or hardier species like Dairy Cow first
  • Low-humidity or excessively-ventilated setups (they need consistent moisture)
  • Setups prone to humidity fluctuation (consistency matters)
  • Keepers wanting constantly-visible, active isopods (they're shy and secretive)

Realistic Expectations

The tricolour banding is the star. Set expectations toward the orange-black-cream banded pattern — genuine natural colour contrast that varies between individuals. Each specimen is a little different, and the pattern develops as they mature.

They're shy and secretive. Like most Cubaris, the Daxin Tricolor spends daylight hours hidden in the substrate or under bark, emerging mainly in the evening, at night, and at feeding times. This is normal behaviour — they're a species to appreciate as a developing colony rather than constant surface entertainment, and they grow bolder as numbers build.

They breed reliably — for a Cubaris. A genuine advantage over the sensitive premium species: given consistent conditions, they reproduce dependably. Most problems come from humidity swings, not the species itself.

Consistency matters most. The key husbandry point is stable, medium-high humidity and steady warmth — avoid fluctuations and overwatering. Get the consistency right and they're genuinely manageable.

They appreciate cover. As shy isopods, plenty of hides and a well-structured enclosure help them feel secure, which in turn encourages feeding, breeding, and (over time) more visible activity.

Building Your Setup

A complete Daxin Tricolor setup needs a humidity-retentive, calcium-rich substrate, abundant calcium sources, generous leaf litter, plenty of cork bark hides, and protein supplements. Browse our accessories collection for everything you need — enclosures, ventilation, leaf litter, calcium (cuttlebone, limestone, oyster shell), and protein supplements.

Browse the full Cubaris collection for more species, or read our blog post on Cubaris isopods you should know about for detailed guidance on this popular genus.

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Better Display Cases
San Leandro, US
★★★★★ 4
Good Book; Slightly Biased
I liked Tim Keller's book quite a bit. He makes a strong, biblical case for the necessity for christians to do justice. This part of the gospel has been lacking in conservative, evangelical circles. So, Pastor Keller performs a real service, as a conservative evangelical, in speaking out on the issue. However, there is a slight, conservative, bias in the book. He seems to try to bend over backwards to be fair, but still ends up missing and misstating a few things. As a conservative, he de-emphasizes the important role of government in social justice and the necessity for christians to actively promote justice in the public sphere. Yes, he mentions this, and even gives some examples where christians should be involved in promoting justice in the public sphere. But, the instances he cites are small cases like when we see injustice in local law enforcement or building inspector corruption. Those sorts of things. That's fine as far as it goes, but it's the tip of the iceberg. The things that can make a big difference in our society in promoting justice are national policies involving health care, housing assistance, education assistance, food stamps, etc. Mr. Keller avoids talking about those things because they are inconsistent with the politics that conservative christians almost universally support. So, he doesn't want to alienate his supporters. And, perhaps he himself opposes things like national health care. Of course, obviously, that position is inconsistent with what Jesus taught about caring for the poor and sick. Mr. Keller, and other conservatives, would say it's not the government's role to provide health care to the poor; rather the role of the church. And, he would cite some small example of some church that maybe offers free health screenings. Give me a break. Tell me the church I can send a homeless person to where he can live and receive the cancer or heart treatment he needs and then I'll agree with Mr. Keller and the conservatives. Until then, the government MUST play a role in this area and christians should be leaders in promoting that. But, Mr. Keller, rather predictably, mostly ignores this issue of the actual, true role of modern government in justice -- which necessarily, for better or worse, has to be quite large. We see this conservative slant to the book other times as well. For instance, when talking about the Sermon on the Mount, Keller says that both conservatives and liberals miss part of Jesus' message. He says conservatives ignore Jesus' words about social justice and liberals ignore his words about personal morality. I just don't think that's fair because I think liberal christians care just as much as conservatives about private morality. It's possible to point to an issue here or there where that's not true; but then it's possible to point to others that point in the other direction. The bottom line is that supporting social justice requires private morality (unselfishness). Mr. Keller cites the private/individual morality issues that Jesus discusses as sexual lust in the heart, adultery, divorce and overwork and materialism. Yet, there is no evidence that liberals are more guilty of these issues than conservatives; in fact, I'd suggest the opposite may be true (certainly with respect to overwork and materialism). I wish Keller would simply admit the obvious which is that liberal christians are much more on board with the Sermon on the Mount and generally with Jesus' message of promotion of Justice and God's Kingdom on earth. That message is at the heart of christian liberalism. But, rather than simply admitting that this is an area that liberals generally get right and conservatives get wrong; instead Keller reaches for straws that don't exist. We see this again when Keller says in the introduction to the book that Walter Rauschenbusch (a "father" of liberal christianity) "rejected the traditional doctrines of Scripture and atonement." As evidence for this serious and broad criticism, Keller provides a footnote which fails to provide any quotes, rather it simply references Rauschenbusch's book A Theology for the Social Gospel, Ch. 19 and says that Rauschenbusch therein "rejects the theory of penal substitution." Yet if one reads Ch. 19 of Rauschenbusch's book, one will find he clearly does NOT reject the theories of atonement or penal substitution. In fact, on page 244 Rauschenbusch states: "As Christian men we believe that the death of our Lord concerns us all. Our sins caused it. He bore the sin of the world. In turn his death was somehow for our good. Our spiritual situation is fundamentally changed in consequence of it." Then on pg. 273, Rauschenbusch says: "The cross is the monumental fact telling of grace and inviting repentance and humility." Furthermore, Rauschenbusch on numerous occasions in all his books specifically states that his ideas of social justice take nothing away from traditional christian theology; rather they add important things to it. The very things Keller talks about. Again, Keller provides no detailed information about why he thinks Rauschenbusch denied the theory of atonement -- he simply says he did and in a footnote cites a book that seems to not say what Keller thinks it says. This kind of unfair and misleading criticism of "liberal" christians is just wrong and we see it too much. Liberal christianity does not deny any of the essentials of the faith (at least the liberals that Keller talks about); but adds the "do" and "God's Kingdom" parts of the gospel that conservative christians too often miss. Keller does a great service in pointing this out. I just wish he was fair to liberal christians who have long been exactly where Mr. Keller has now arrived. But, again, very good book. And, one that I hope many christians (conservative and liberal) will read.
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Reviewed in the United States on May 12, 2011
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Pete Beck III
Draper, US
★★★★★ 5
Book Summary for Generous Justice
I have read several of Keller's books. This one is a must read for every Christian, especially for those who hearts are nudging them toward ministry to the poor, the oppressed, and the marginalized. I will attempt summarize the book, but I encourage you to read it for yourself. In Chapter One, citing Micah 6:8, Keller defines biblical justice as care for the vulnerable. In premodern, agrarian societies, these four groups [widows, orphans, immigrants, and the poor] had no social power. They lived at a subsistence level and were only a few days away from starvation if there were any famine, invasion, or even minor social unrest. Today this quartet would be expanded to include the refugee, the migrant worker, the homeless, and many single parents and elderly people. The mishpat, or justness, of a society, according to the Bible, is evaluated by how it treats these groups. (pp.4-5) Realize, then, how significant it is that the Biblical writers introduce God as "a father to the fatherless, a defender of widows" (Psalm 68:4-5). This is one of the main things he does in the world. He identifies with the powerless; he takes up their cause. (p.6) Keller introduces another word for justice from the Old Testament, tzadeqah, which defines the righteous as those who are "right with God and therefore committed to putting right all other relationships in life." (p10) The two words, mishpat and tzadeqah, are used together over three dozen times. "The English expression that best conveys the meaning is 'social justice.'" (p.14) Keller then turns to the New Testament to point out that Jesus calls gifts to the poor "acts of righteousness." (Matthew 6:1-2) He concludes that "not giving generously, then, is not stinginess, but unrighteousness, a violation of God's law." (p15) Chapter Two delves more deeply into the the themes of justice in the Old Testament. God gave the Israelites numerous laws "that, if practiced, would have virtually eliminated any permanent underclass." (p.27) There were laws of release from debt every seven years. Deuteronomy 15:7-8 commands Israelites to "be openhanded and freely lend him [the poor] whatever he needs," to help them reach self-sufficiency. Gleaning laws commanded land owners to leave a certain portion of their crops in the fields so that the poor could work to provide food for themselves. Every third year the tithes were put in public storehouses for the poor and marginalized. (Deut. 14:29) Every fifty years on the year of Jubilee, all debts were forgiven, the land went back to its original owners, and slaves were freed. Each person or family had at least a once-in-a-lifetime chance to start afresh, no matter how irresponsibly they had handled their finances or how far into debt they had fallen. (p.28) Keller shows how Paul used Exodus 16:18 as a reference when he wrote 2 Corinthians Chapter Eight. He showed how the Israelites were commanded not to hoard manna, but to share it with those who may not have gathered enough. The idea being that "the money you earn is a gift from God. Therefore the money you make must be shared to build up community. So wealthier believers must share with poorer ones. (p31) Before you jump to any conclusions, Keller is not a socialist, but shows how the Bible cannot be confined to any one political or economic philosophy. He cites Craig Blomberg's survey of the Mosaic laws of gleaning, releasing, tithing, and the Jubilee, where he concludes: "the Biblical attitude toward wealth and possessions does not fit into any of the normal categories of democratic capitalism, or of traditional monarchial feudalism, or of state socialism." (p.32) Keller writes: "One of the main reasons we cannot fit the Bible's approach into a liberal or conservative economic model is the Scripture's highly nuanced understanding of the causes of poverty." (p.33) Whereas liberals blame social forces beyond the control of the poor and conservatives blame the breakdown of the family, poor character, and bad personal practices, the Bible is more balanced. Oppression is certainly one main reason for poverty, and the rich are blamed when vast disparities exist between the rich and poor. I will not cite the references here to be as concise as possible. He writes: "the Mosaic legislation was designed to keep the ordinary disparities between the wealthy and the poor from becoming aggravated and extreme." (p.33) The Bible also lists natural disasters as a cause of poverty. Some people lack the ability to make wise decisions. Another cause is personal moral failure. "Poverty, therefore, is seen in the Bible as a very complex phenomenon." (p.34) In the New Testament, Keller quotes Luke 14:12-13 to show us "that it is in some respects our duty to give a preference to the poor." (p.46) In contrast to the patronage system in existence in Jesus' day, what Jesus prescribed "would have looked like economic and social suicide." (p.47) Instead of doing favors for the rich and influential, our Lord advised serving those who can do nothing for us. "Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse, but reveals that something is seriously wrong with one's spiritual compass, the heart." (p.51) The parable of the sheep and goats teaches that our heart and service towards the poor and marginalized reflect our heart and service to Jesus. Perhaps the best chapter in the book is the fifth, entitled "Why Should We Do Justice?" When we delve down into what really motivates our behavior and values, we discover hidden treasure. It is obvious that mere reason and guilt trips will not change people's hearts to be more involved with helping the helpless. Keller comes at the "why" from two angles. The first is what he calls "honoring the image," which is based on creation. "The image of God carries with it the right to not be mistreated or harmed." (p.84) Or to put it another way, "Because we treasure the owner [God], we honor his house [people]." (p.85) Using this line of reasoning, we must acknowledge that everything we have came from God and ultimately belongs to God. We are stewards or caretakers of another's property. Applying the Old Testament principles of mishpat and tzadeqah, we can say, "the righteous [tzaddiq]...are willing to disadvantage themselves to advantage the community; the wicked are willing to disadvantage the community to advantage themselves." (p.90) Does this not echo the words of Paul: You know the generous grace of our Lord Jesus Christ. Though he was rich, yet for your sakes he became poor, so that by his poverty he could make you rich. 2 Corinthians 8:9 (NLT) With reference to the gleaning laws, Keller writes: In God's view, however, while the poor did not have a right to the ownership of the farmer's land, they had a right to some of its produce. If the owner did not limit his profits and provide the poor with an opportunity to work for their own benefit in the field, he did not simply deprive the poor of charity, but of justice, of their right. Why? A lack of generosity refuses to acknowledge that your assets are not really yours, but God's. (p.91) The second part of the "why" we should do justice is found in our response to grace. The idea here is that none of us deserve God's grace. Any argument against serving the poor because they don't deserve our help falls apart in light of this truth. James wrote that to look at a brother or sister without resources and do nothing about it reveals a lifeless kind of faith. (James 2:15-16) The doctrine of justification is necessary because the demands of the law are so high that none of us can attain to it. God's commands regarding loving the poor and helpless are so high that we must rely on God's grace to enable us to fulfill them. "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 concludes: "I believe, however, when justice for the poor is connected not to guilt but to grace and to the gospel, this 'pushes the button' down deep in believers' souls, and they begin to wake up." (p.107) The last two chapters deal with practical aspects of doing justice individually, as a church, and in partnership with others in the community. Since I am growing weary and need to move on to some other things, I will leave those to you to read. The last chapter shows how Jesus identified with the poor and oppressed when he hung upon the cross, penniless and without justice. His trial and execution were illegal. God came to earth as a poor carpenter and died as a criminal. He is the advocate of the poor, oppressed, and marginalized people of the earth, and has called his church to join him in manifesting God's love to those who desperately need it. I hope you will take the time to purchase and read this book. It will impact your life for good. You can purchase the reviewer's book on Amazon:
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Reviewed in the United States on November 9, 2011
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Richard Burkey Lifelong Learner
Whiting, US
★★★★★ 5
Awakening My Heart for the Poor
"I would like to believe that a heart for the poor `sleeps' down in a Christian's soul until it is awakened" says Tim Keller in Generous Justice. He then adds, "when justice for the poor is connected not to guilt but to grace and to the gospel, this `pushes the button' down deep in believers' souls, and then begin to wake up. For me, Generous Justice, pushed the button, one that God has been pushing the past year or so, to see the world, to see the challenges of the poor and other 3rd world issues, with a desire to make a difference. What I like about Keller's theology and writing is an understanding of grace. Guilt can motivate, but it's not God's way to motivate. Guilt can push for a moment, grace can drive for a lifetime. And the issues of the poor will take a lifetime of grace to deal with in this world. Keller does a great job of digging into a Biblical sense of justice. For most people justice works us to just what they think it should be. Justice in the Biblical sense is more then punishment for what's wrong, it's upholding the needs of the poor and powerless. Justice protects their rights and their value before God. In the Parable of the Good Samaritan, the Samaritan man shows justice and kindness to the Jewish man in need. He provides Generous Justice. But Keller picks it up a notch, by pointing out, what if the Good Samaritan travels that road often and keeps finding Jewish men mugged, beaten, left for dead? What does he do then? Generous Justice would be that he works to change the systemic issues. Generous Justice is not simply how I respond, but how we respond to those in needs as individuals, congregations, and yes, in the political process as well. You may not always agree with Keller, but he will make you think and lay out the possible options to work through. One of my favourite stories Keller includes is about the Roman Emperor Julian, who was not a big fan of Christians. Yet Julian says about these Christians he despises that they take care of their poor and ours as well. That love, that Generous Justice in action, transformed the world for Christ. We need such a transformation of Generous Justice in our day. I highly recommend Generous Justice. It is more then a theological / theoretical book of what could be. Generous Justice is a theological / practical book of what by God's grace we can do as we empowered by God to serve the powerless with the power of God's love at work.
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Reviewed in the United States on February 20, 2012
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WDC
Charlottesville, US
★★★★★ 5
Justice and Grace, God's desire for our lives
Format: Kindle
Tim Keller does another great job in writing a book that will be helpful for Pastors and laymen. He takes the issue of God's Justice and guides us through a discussion of what it justice means Biblically and how do we apply it today. There are many verses about justice and especially about helping the poor in the Old and New Testament. Many are in the Old Testament and people often dismiss them thinking that the Old Testament has been done away with and replaced with the New Testament. But the bottom line is this, the poor we will have with us always and how do we deal with them? How do we help them with their issues of hunger, lack of resources, lack of advocates standing up for them with the judicial system and society at large. What also do we do with the "year of jubilee" where the debts of the poor are forgiven and they are given a fresh start. What should we do with that today. Keller takes us through a discussion of the definition of Justice, why the Old Testament is still valid, what does Jesus say and how do we treat our neighbors. He reminds us that the Old Testament, specifically the nation of Israel, was a Theocracy style of government. So how do we in a democracy deal with the poor since it is a completely different style of government than a Theocracy. What is the point of justice? What should we do about standing in the gap for our neighbors who are poor, or do we ignore them and let the government deal with them through welfare? There are deep theological issues here and deep moral issues as well. How do you respond to the poor? How do you handle your resources? What do you do regarding Charity? Why do you act charitably? Keller also talks a good bit about how our young people are moving back into a culture of "volunteerism" and the benefits that has on society as well as on themselves. But the real issue comes down to the heart issue of why do they volunteer to help the poor. Wrapped in all of this is a discussion also about "God's Grace". Because some people feel that justice might just mean that we let people suffer in their poverty because they bring it on themselves. But the Bible is clear. Our task is to help the poor, the widow, the orphan, etc. These people are precious to God and thus should be precious to us. This is a quick read, but a very needed read for the "Western Church" today. You will be forced to look at the role of "Deacon" in the church and how that role was put together to serve the poor. You will be left with this question, how does my church stack up in regards to reaching the poor? How would God feel we have done in serving the poor and providing "justice" for them. Enjoy!
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Reviewed in the United States on November 3, 2010
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A Slim Book with a Big Message
The book is an attempt, Keller writes, to connect a person's Christian faith with the desire to help people in need and do justice in all aspects of one's life. He is writing for four groups of people, he says. These are: -- Those, especially the young, who are active in volunteering and want to help the poor but their concern does not affect how they spend money or plan their careers. -- Those who don't see, as Jonathan Edwards said, that when the Spirit enables us to understand what Christ has done for us, "the result is a life poured out in deeds of justice and compassion for the poor." -- Younger evangelicals who have expanded their mission to include social justice along with evangelism. -- People like the atheist Christopher Hitchins who believe that religion "poisons everything." This book, Keller writes, is for "the orthodox (Christian) to see how central to the Scripture's message is justice for the poor and marginalized. I also want to challenge those who do not believe in Christianity to see the Bible not as a repressive text, but as the basis for the modern understanding of human rights." Keller spends the early parts of his book discussing how justice for the poor, the immigrant, the widow and orphan was central to the concept of mercy (in Hebrew, chesedh), justice (mishpat) and righteousness (tzadeqah). Mercy has to do with aligning our attitude with that of a merciful God. Justice is aligning our actions -- equitable dealings with people -- with a just God's. Righteousness in the Hebrew context has more to do with right relationships than obeying a set of rules, as modern Christians often think of it. Someone who is "right with God (is) therefore committed to putting right all other relationships in life." (Alec Motyer) Righteousness is "day to day living in which a person conducts all relationships in family and society with fairness.While tzadeqah is primarily about being in a right relationship with God, the righteous life that results is profoundly social. (See Job 29:12-17, 31-13-28. Keller details the Hebrew law's provision for exercising justice. These are: -- Shemitta, or release. The practice of the Sabbath year, every seventh year releasing people from debts or servitude. Deut. 15:1-2 -- Gleanings. The practice of not harvesting fields to their borders. Keller suggests that modern businesses could imitate this practice by not maximizing profits, thus giving price relief to their customers, and not paying workers the lowest possible wages. Leviticus 19:9-10, 23:22 -- Tithing for the priests and the upkeep of the temple. Every third year the tithe was put in public storehouses for the poor, "the aliens, the fatherless, and the widows." Deut. 14:28-29. This makes me think that churches should practice this in some form by systematically committing a portion of its receipts to serving the poor and needy. -- Year of Jubilee. The practice of every 49th or 50th year of forgiving debts and returning land to its ancestral owner. Leviticus 25:10, 23, 27:21. These practices helped meet the needs of the poor and helped prevent permanent cycles of poverty. The three causes of poverty, according to the Law are oppression, calamity and personal moral failure. The biblical emphasis is usually on the larger structural factors -- corruption, oppressive economic systems and natural disasters. The exercise of justice, however, never distinguishes between the three. That is, no matter why a person is poor, the righteous person should care for him. Well, that's the Old Testament,, some might say. But Jesus showed the same concern for the poor and disadvantaged, if not more so. His response to John in Matthew 11:4-5, and the beginning of his ministry in Luke 4. As Eugene Peterson writes in The Message, the Word became flesh and moved into the neighborhood. He identified himself with the poor and showed special concern for children, aliens, women. Jesus and the prophets all "leveled the charge that while the people attended worship, observed all religious regulations and took pride in their biblical knowledge, nevertheless they took advantage of the weak and vulnerable." Vulnerable people need three levels of help -- relief, development and social reform. Relief is the immediate problem (paying the rent, for instance); development is to help then move beyond dependency (job training); social reform is correcting systemic injustice (redlining).Social reform likely requires the creation of extra-church or parachurch organizations. Churches also can partner with existing organizations or churches that operate in vulnerable populations. Evangelism and social justice "should exist in an asymmetrical, inseparable relationship. Evangelism is the most basic and radical ministry possible to a human being ... not because the spiritual is more important than the physical, but because the eternal is more important than the temporal. If there is a God, and if life with him for eternity is based on having a saving relationship with him, then the most loving thing anyone can do for one's neighbor is help him or her to a saving faith in that God, Keller writes. Doing justice is inseparably connected to preaching grace. One way is that the gospel produces a concern for the poor. The other is that deeds of justice gain credibility for the preaching of the gospel. This book is a slim one that carries a heavy message. It challenges us comfortable churchgoers to examine our community and ask whether we are of any importance to the wider community. If our "church" ceased to exist, would anyone miss us? What are we doing in obedience to God's commands to serve the poor, the widow, the orphan, the prisoner, the hungry? There is a lot here to reflect on and for a small group(s) to discuss and apply. Unfortunately, I contacted the publisher and there is no accompanying study guide. Keller is pastor of Redeemer Presbyterian Church in New York City.
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Reviewed in the United States on October 12, 2011

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