Hands

In the grip of Christ, we have no need.

My dad drew up my hand and placed it next to my grandfather’s, who was in the casket.  He then placed his next to mine, so that all three were in a row, saying, “You see, Sammy, where you get your hands?”  My young eyes noticed the similarities between my grandpa’s hands, my dad’s, and my own.  Each had the same wrinkly skin and stubby strength, passed on from generation to generation.  In that moment, as a little boy, I learned more than just genetics; I learned that everyone you love, will leave you, no matter how strong his hands.

Our safety in life is not found in all the trivial and temporary things that can be stripped away in a second.  Our comfort in life is not found in plans, pleasures, power, or people, for all will vanish.  If we place ourselves into their greasy hands, we will slip right out.  These things will always let you down.  People will always let you down, your possessions will always let you down, pleasures will always let you down.  None of these have hands that are fit to hold the human soul.

So what should you give yourself to and where is your solace found?  Recently, some have said that religion is not the answer.  They are quick to point out that Religion will let us down, too—that religion hurts, drops, kills.  It is graspless.

When your friends fail, when your money disappears, when your reputation is tattered, where is your comfort to be found?  Even more, when your life itself refuses to breathe again, what is your comfort in death?  What will hold you then?

It seems that we need hands that have been both to heaven and earth.  We need hands that hold the power of the cosmos and that hold the palm of the child.  We need hands that have thrust the stars into their orbits and that have thrust the heart into the human.  We need hands that have both the power to heal and the tenderness to hold.

The hands of Jesus Christ are the hands for us.  Not only did they spin the world into motion, but also they touched the oozing sores of a leper and dried the tears of a prostitute.  They wakened the universe with power and they writhed in pain from mortal nails.  His hands were both divine and dead, miraculous and mortal.

The holes in his hands are a portal through which heaven and earth touch.  And that is where he holds us.  That is our solace and comfort.  That is where we will never be shaken, the spot from which we will never be let go.  In the grip of Christ, we have no need.  In the grip of Christ, we can let go of our troubles, our idols, and our self-definitions.

What is truly, deeply, our only comfort?  Even the most non-religious person can see that our comfort is not in what we can hold onto, for our grasp is so weak and the natural course of this life rips everything out of our grip.  My solace and comfort come not from what I can hold onto, but from Whom is holding onto me.

So reads the Heidelberg Catechism, “What is your only comfort in life and in death?”  The answer: “That I am not my own, but belong—body and soul, in life and in death—to my faithful Savior Jesus Christ.”

You belong to Jesus Christ and he will never let go of you.

He is the image of the invisible God, the firstborn of all creation.  For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.  And he is before all things, and in him all things hold together.[1]

© Samuel Kee, 2012


[1] Colossians 1:15-17, ESV.

Blur

Life is blurry outside of the temple.

I’m reading a book by Greg Beale titled The Temple and the Church’s Mission (2004). I’m deep within the second chapter and am thoroughly engrossed with his thesis.  Beale argues that the ancient temple of Israel is a microcosm of the world (including the planets, stars, earth, people, animals, and nature).  Within the Jewish temple, furthermore, elements like the priest’s clothing are a microcosm of the temple itself; so that, the priest’s clothing re-presents the temple at the same time that the temple re-presents the world.

His whole point in saying all of this is to show us that the temple is a microcosm of the world and that the world is a macrocosm of the temple.  Did you catch that?  This is crucial in understanding the worldwide sanctuary that will envelope the earth at the end of time.  One day, when God sets up his kingdom on earth, the whole earth will turn into his sanctuary; indeed, the entire cosmos will be his dwelling place.  Until then, the temple was to be a model or a “small world” of that reality.

The temple is divided into three parts, each representing a different aspect of the cosmos.  First, the outer court represented the inhabitable earth.  Thus, the outer court has many natural themes, like the seas and animals.  Second, the holy place represented the visible heavens, so it was dominated by celestial themes: seven lamps to represent the stars and planets in the skies, etc.  Third, the holy of holies represented the inaccessible and invisible dwelling place of God.  It was behind the curtain—the curtain itself was sewn with materials that resembled the appearance of the sky, blue and purple and scarlet threads.  Behind the “sky” was God’s dwelling, which was invisible and inaccessible to humans.  Though the high priest could enter the holy of holies just once per year, he was to fill it with so much burning incense that a “cloud” would hinder his vision.  Nobody was to see the place where God dwelt.

While Beale doesn’t mention this analogy, I think the Old Testament temple was to be like a planetarium.  A planetarium is “a world in a room” or a microcosm of the macrocosm.  You feel like you’re outside, gazing at the stars, swept up in the vast expanse of the universe.  This analogy falls short, of course, since a planetarium only portrays one aspect of the cosmos: the stars and planets.  The temple was to be a much deeper representation, giving sight and voice to not only the starry heavens, but also to humanity and the habitation of God.  Still, you get the idea.

The whole point of having a building that was a microcosm of the macrocosm was to show that the cosmos is dominated by God.  By having the world in a room, we are forced to ask what’s behind the curtain.  We can’t help but finally seeing that everything is orchestrated by God and every aspect of this place is positioned for one reason: to show the beauty of its Creator.  The temple points to God and God fills the temple.  When entering the temple, the average Israelite would have no trouble seeing what life was all about—God.

Life is blurry outside of the temple.  We see lines, but not clear lines.  We see God, but not with focus. We feel pricks of love, but ache to be struck by it.  We find hints of order, but long for life to be put back into its right place.  Life is blurry and we wonder what’s actually behind the curtain.  We want to see more and we desire for there to be more.  We don’t want this to be it.  We have a hunch that God is real and dominates this place.  The temple was meant to help us see clearly.

I will end by letting you hear from Beale:

This understanding of the temple as a small model of the entire cosmos is part of the larger perspective in which the temple pointed forward to a huge worldwide sanctuary in which God’s presence would dwell in every part of the cosmos.  The conception is also a linchpin for better understanding why John [in the book of Revelation] later pictures the entire new heavens and earth to be one mammoth temple in which God dwells as he had formerly dwelt in the holy of holies.[1]

The temple pointed forward to a worldwide sanctuary, which will one day be a single mammoth temple in this world.  There will be no more blurry lines.  No longer will we be restless, for we will finally be resting with God.

If life is too blurry for you right now, let me assure you by telling you what can be seen from the vantage of the temple: God is in this place and he is in total control.

© Samuel Kee, 2011


[1] Page 48.

God Transplant

Every broken-hearted person can find hope within her life.

Sometimes I like to use my relationship with God as a means to some other end.  I think that my status as a child of God entitles me to something else.  My relationship with God is like a magical ticket that gives me access into new possibilities.  “Now that I am a child of God,” I reason, “I can get on to better things.”  We sincerely believe that God will give us a new experience of life, when actually we will probably be called to stay right where we’re at.

“Were you a slave when called?”[1]  The writer Paul begins a radical counter-claim.  He references a permanent and pathetic state of existence: slavery.  Surely when a slave becomes a child of God, he or she can expect God to rescue him or her out of this dismal situation?  Do not be concerned about it.[2]  Not even a slave can use God as a means to another end.  Christianity is not a means to another end, but an end in itself.  The power of Christianity is not in its ability to grant wishes, but to fulfill purposes, whatever condition you are facing, even slavery.  Paul says next:

Even if you can gain your freedom, make use of your present condition now more than ever.[3]  “Now more than ever” means that a person who is a Christian has an ability that he did not have before.  “Now” he has the ability not to escape his condition, but to redefine it.  We don’t find God outside of our slavery, but inside of it, in other words.  For whoever was called in the Lord as a slave is a freed person belonging to the Lord.[4]

God wants you to stay just how you are, even if you’re a slave.  In an unhappy marriage?[5]  Stay.  In a dead-end job?  Stay.  In poverty?  Stay.  In wealth?  Stay.  In sickness?  Stay.  In health?  Stay.  Single?  Stay.  Unhappy?  Stay.  Lonely?  Stay.  Stay just how you are.  Don’t pray that your Christianity would drive you away from your condition; rather, pray that your condition would drive you closer to your Christianity.

Paul says that even a slave can find his freedom within his condition.  There is an ocean of God waiting for you, not outside of your problem, but within it.  This radical idea changes everything, for if even a slave can experience the relentless freedom of a king, then every broken-hearted person can find hope within her life. 

You were bought with a price; do not become slaves of human masters.[6]  God paid for us with the price of his Son’s life.  And into the condition of slavery, God sends the broiling gift of life.  That which he bought us with becomes the source of our freedom, no matter our chains.  Thus, the cross enters into every existence like a scalpel, cutting away our chains.  No longer is the slave bound to a human master, the cross has cut him free.  No longer is the widow a slave to her loneliness, the cross has cut her free.  No longer is anyone bound to their condition, for the cross has set us free.  Human masters do not have the last word in our lives, even as they “rule” over us; this is the curious surgery of Christ. 

In whatever condition you were called, brothers and sisters, there remain with God.[7]  How does this surgery work?  It enacts a God-transplant.  God moves into the Christian’s condition, instead of causing a Christian to move out of his condition.  While in my condition, no matter how much I dread it, God moves breathlessly near.  Now I have an oasis within my desert, life within the sand, peace within the storm.  Now I can stay in my condition, because God is by my side and he will keep me going. 

The word “remain” means something like “live” in the original Greek language, from which this text was translated.  “There live with God,” in other words.  Before we knew Christ, we might have said, “I will surly die in this condition!”  But now, we will find our very life in that same condition.  Now I will live, because God is with me.

God is not a means to an end, but God is the end.  


[1] All italicized sentences are from 1 Corinthians 7:21-24; the first is verse 21.

[2] Also verse 21.

[3] 21.

[4] 22.

[5] Of course, I’m not referring to abusive situations or to situations where even Jesus would recommend divorce. 

[6] 23.

[7] 24.

© 2011 by Samuel Kee

Parable of the Two Streams

They learned early to cling to a rock.

There were once two streams.  The first was very calm; its waters were easy and smooth.  People really enjoyed being carried by it, as they floated along, peacefully enjoying the ride.  When riding on this first river, they could get preoccupied by so many other matters and interests, since they did not have to worry about staying afloat or steering their vessel.  Nevertheless, at the end of this stream was a titanic waterfall, which no one ever survived.  One minute those floating down this first stream had no care in the world; the next minute, they were plummeting to their death.   

The second stream was not like the first, except for the disaster waiting at the end.  Though the second stream also ended with a colossal waterfall, the journey there was much different.  The second stream was not calm at all.  In fact, its waters wrung and twisted between rocks, foaming and gasping as they went.  There were often great rapids, with sudden drops and nauseating whirlpools.  There was nothing safe or peaceful about this second stream.  Those who found themselves on the second stream could not relax or engage in extracurricular matters.  They knew better, for the stream gave them every indication of what was ahead.  The rapid waters served as a warning to the looming danger; thus, those on the second stream knew that they must cling to a rock as soon as they had the chance. 

Though both streams ended the same way, few from the second stream ever went over the waterfall, for they learned early to cling to a rock. 

The name of the first stream was Misery; the name of the second was Mercy. 

© 2010 by Samuel Kee