The Shack: A Reflection

When William Paul Young wrote The Shack, he was not trying to explain why terrible things happen. He was writing his way through sorrow. Like Job, he sat among the ashes, surrounded by questions that would not rest. Out of that ache came a story. Not a sermon, but a parable about the God who meets us in our broken places.

The Silence of God

In the book of Job, the suffering man cries into the dark, “Oh, that I knew where I might find him.” Mackenzie, the father in The Shack, makes the same cry. He pleads for answers, for justice, for the God who seems to have turned away. And then, like Job, he receives not an explanation but an encounter.

The story reminds us that God does not stand outside pain, observing from a safe distance. God enters it. The cross is not a theory of evil but the place where God shares it. Gregory of Nyssa (c. 335–395) once wrote, “That which He has not assumed He has not healed.” When Christ took on our humanity, our confusion, our fear, our grief, He turned suffering into the place where healing begins.

The Human Face of God

What startled many readers of The Shack was how ordinary God seemed. The Father, called Papa, is a warm woman who laughs and bakes bread. The Spirit moves like a soft wind, full of life. Jesus is earthy, playful, and scarred.

For some, this felt irreverent. For others, it was freeing. It reminded us that the mystery of God is larger than our imagination, and that God is not afraid of being close. Irenaeus of Lyons (c. 130–202) once said, “The glory of God is a human being fully alive.” The divine shows up not in grand displays of power but in the tenderness of relationship.

For me, that image of God as a woman was strangely comforting. I have carried my own wounds around the word “father,” the kind of ache that makes intimacy with God feel complicated. Meeting God first in a motherly form would be a gentler introduction for my heart, an invitation to trust again before I could rediscover what “Father” might really mean. And that is all right.

God is not confined to any one image or gender. Scripture speaks of God as a mother who comforts her child, as a father who runs to embrace his son, as wisdom dancing at creation, as spirit breathing over the waters. God contains them all and yet exceeds them all. When God meets us, it is always in the way that heals us best.

And perhaps that is what The Shack captures so beautifully. God does not always have to relate to us in perfect theological categories. The God of the novel might not look exactly like the Trinitarian formulations of church history, but that does not make the encounter less true. Sometimes what is doctrinally perfect is not what is pastorally healing. Sometimes what is fact is not yet what is good for us.

God meets us where we are, not where we have managed to arrive theologically.

These kitchen scenes of cooking, laughing, and washing dishes are not incidental. They show us that heaven is not far away, and that holiness is not fragile. God is at home in our kitchens and our conversations, in the small things that hold the world together. Bread broken in love is never just bread. It becomes the body of grace in every act of forgiveness.

The Dance of Relationship

The story shows the Trinity not as an idea to explain but as a living dance of love. Mack finds himself in a circle of laughter, humility, and delight. Father, Son, and Spirit moving together. There is no hierarchy, no fear, only mutual joy.

This is what divine life looks like, communion that never ends. Mack’s healing does not come through answers but through being drawn into relationship. He learns to trust again. He learns that forgiveness is not demanded of him but offered to him. The Father holds his pain without rushing him. The Spirit guides him into honesty. Jesus walks beside him in the dirt, showing him that redemption is as simple and sacred as friendship.

The Trinity is not explained here. It is experienced. The story whispers that God’s power is not the power to control but the power to love without limit.

The Mystery of Shared Suffering

When Mack asks why God allowed his daughter to die, God does not give a reason. God grieves with him. The most daring moment in the book is when we see God cry. Those tears are not weakness. They are the heart of compassion.

In Christ, God takes our pain into Himself, and in doing so makes it holy. The tears of God in The Shack reflect the tears of Christ at Lazarus’ tomb, tears that do not remove death but transform it.

The story shifts our question from Why does God allow suffering? to Where is God in my suffering? And the answer, again and again, is Here.

The Shacks We Carry

Each of us has a shack, a place in our hearts that we have boarded up, a room where grief or guilt still lives. We avoid it. We build our lives around it. But this story invites us to step inside again, not alone but with God.

When we dare to enter that place, we may find what Mack finds, that the very ground of our pain can become the ground of God’s presence. The shack becomes a temple. It becomes a place of communion.

Athanasius of Alexandria (c. 296–373) once wrote, “God became what we are, that He might make us what He is.” In other words, God steps fully into our humanity so that our humanity can be gathered into divine love. God meets Mack not to undo what happened, but to show him that nothing, not even the deepest wound, can separate him from love. What changes is not the past but the way it is carried, from isolation to belonging, from despair to trust.

An Invitation

Perhaps The Shack is not a story to be solved but a space to inhabit. It does not offer tidy explanations. It opens a room for encounter. It asks whether we are willing to meet God, not the idea of God, but the living presence who cooks, who laughs, who cries, who stays.

So maybe the question for us is this.
Where is our own shack?
Where is that place we have locked away because it hurts too much to enter?
And what if God is already there, waiting by the fire, patient as bread rising in the oven, whispering, “You were never meant to carry this alone”?

The heart of the story is not about understanding suffering but about discovering love. It is not about solving God but trusting God. Faith is not built on answers. It is built on presence.

And maybe that is the quiet truth of The Shack: that God is nearer than we ever dared to believe, nearer than our pain, nearer than our fear, nearer than our own breath.

The God Who Refuses to Behave: Wrestling with God at Peniel

I’ve been told God is tidy. Predictable.

A polite guest who knocks at the door of my heart (Revelation 3:20)
and waits patiently until I invite Him in.

Calm. Respectable.
Never raising His voice.
Never moving a chair out of place
unless I have done something so bad He cannot ignore it.

But that is not the God I have met.

The God I know does not knock.

He storms in
like a summer squall,
blowing the screen door off its hinges.

I have felt Him in the sting of sudden tears while washing dishes.
In the silence after a friend spoke truth I did not want to hear.
In the way a bush can blaze in the middle of nowhere (Exodus 3:2).

He walks through locked rooms (John 20:19).
He meets you in the night for a wrestling with God
until you cannot tell if you are losing or being saved
just as Jacob did at Peniel (Genesis 32:24–30).

Some days I love Him for this.
Some days I do not.


Not the God of Neat Theology

I used to think faith was holding the right answers in a tight grip.

I could draw the Trinity’s diagram.
Recite the problem of evil like a manual.
God as a solved equation.

But He slipped through my grip.

Like wind through a cracked window
rattling the frame.

Job knew this.
He asked for reasons and got a whirlwind (Job 38–41).

Questions instead of answers.
Not cruelty, invitation.
Awe, not explanation.

The Bible’s God has edges.

Fire on Sinai (Exodus 19:18).
A whisper Elijah almost misses (1 Kings 19:12).
Splitting seas (Exodus 14:21–22).
Walking gardens at dusk (Genesis 3:8).

Same God.
No one pattern.
The same untameable God who shows up in ways we never expect.


The Unmanageable Presence

We put Him in systems.
Creeds.
Charts.

Doctrine matters.
But I have seen how beautiful cages still hold prisoners.

And the God inside always finds a way out.

Jeremiah sees almond blossoms in winter (Jeremiah 1:11–12).
Hosea marries the unfaithful (Hosea 3:1).
Mary gives birth in straw and animal breath (Luke 2:7).

None of it fits the script.

The mystics knew.

Meister Eckhart prayed, “God, rid me of God.”
Julian of Norwich called Him “our clothing”
close as skin
but also a love without edge or floor.


The Rebellion of Love

I have heard Him in creation groaning (Romans 8:22).
In the psalmist’s clenched fist:
“Awake, O Lord! Why do You sleep?” (Psalm 44:23).

I have seen Him in the eyes of the crucified
where my answers go to die (Mark 15:34).

I do not want the domesticated god anymore.

The god who never interrupts.
The god who never overturns.

The real God flips tables (John 2:15).
Strips my blankets.
Leaves me with Himself.

No roadmap.
No checklist.

Just a Presence.
Wild. Untameable.
Too beautiful to bear for long.


The Limp of Faith: Wrestling with God

Jacob left Peniel with a blessing and a limp.

The limp is holy.
The awkward walk of those who have been wrestling with God
and lived to tell of it.

I have learned to live with mine.
To let mystery sit where certainty used to.

God’s ways are higher (Isaiah 55:8–9).
Not just in glory
in strangeness too.

Let the theologians frown.
Let the pious keep their polite God.

I will take the One who wrestles me until dawn.
Who wounds to heal.
Who tears down my idols
and gives me Himself.


The Dangerous God Who Saves

He will not fit my doctrines.
But He will fit my wounds.

He splits seas.
Mends hearts.
Consumes like fire (Hebrews 12:29).
Hides me like a refuge (Psalm 32:7).

He will not behave.
And that is good news.

Because a God who will not behave
is a God who will cross every line to find me.

Even the line between life and death.

If that is dangerous theology
then give me more danger.


And if You will not behave

If You will not behave
neither will I.

I will not pray tidy prayers.
I will pray with fists.
With silence.
With the names I do not know how to use for You.

If You will not stay in the lines
take me with You.

Past the fences.
Past the rules.
Past the maps I drew to keep from getting lost.

Find me in the dark.
Wrestle me to the ground.

Bless me with the limp
that teaches me how to walk.

And I will call it love.

Written in Heaven

A biblical theology of suffering and hope

Suffering will find you

as it found Him.

But your name is written in heaven,

In light no shadow can touch.

In the beginning,

God breathed into dust

and called it good.

But even before the dust was firm beneath our feet,

a shadow waited.

The Serpent spoke,

and we listened.

The Garden shrank behind flaming swords,

and we stepped into the world

with thorns in our hands

and longing in our bones.

(Genesis 3)


Pain was not the beginning

but it was the consequence of forgetting

who we are.

Still, God did not turn away.

He clothed the shame.

He called the wanderers.

He wrestled with Jacob,

wept with Hannah,

answered Job not with reasons

but with a storm.

He carved covenant into stone,

carried the cries of Israel through wilderness,

and spoke comfort even in exile.

(Exodus, Deuteronomy, Isaiah, Lamentations)


And when words would no longer suffice,

The Word became flesh (John 1).

Not safe flesh,

not unmarked flesh

but bruised, bloody, breakable.

He came not to explain suffering

but to inhabit it.

To be born under empire,

to labour in obscurity,

to sweat blood,

to carry a cross.

“He was a man of sorrows,

acquainted with grief.”

(Isaiah 53:3)


The God of the cosmos

entered the wound of the world

and made it His dwelling place.

The cross is not a detour.

It is the way.

“If anyone would follow me,” He says,

“Let them deny themselves,

take up their cross daily,

and follow.”

(Luke 9:23)

This is not cruelty.

It is an invitation.

To union. To dying. To resurrection.

To be baptised not only in water,

but into His death.

(Romans 6:3–5)


And yet

your name is written in heaven.

(Luke 10:20)

This is what He told them, not after comfort, but after conflict.

Not when they were safe, but when they were sent.

When they saw demons fall and darkness tremble,

He said:

“Do not rejoice in this…”

“Rejoice that your names are written in heaven.”

Because what matters

is not that you wield power,

but that you are known.

Held.

Remembered.

Inscribed in the eternal.

“See, I have engraved you

on the palms of my hands.”

(Isaiah 49:16)


The apostles knew.

They were beaten and blessed.

Scattered and sealed.

They rejoiced to suffer disgrace for the Name. (Acts 5:41)

Paul was no stranger to thorns

in the flesh, in the church, in his prayers.

And yet he wrote:

“We suffer with Him,

that we may also be glorified with Him.”

(Romans 8:17)

“These light and momentary afflictions

are preparing for us

an eternal weight of glory.”

(2 Corinthians 4:17)

Even creation groans, but not in despair,

in birth.

(Romans 8:22)


The Spirit does not take away the ache.

The Spirit groans with us.

Prays when we have no words.

Dwells in the dust with us

until all things are made new.

And they will be.

For He will come again.

Not as a suffering servant,

but as the One who wipes every tear.

(Revelation 21:4)


And He will not forget.

He will open the book, the Lamb’s book

and read the names

that the world has tried to erase.

The names written in heaven

before the foundations of the world.

(Revelation 13:8)

Yours among them.

Suffering is not the evidence that you are lost.

It is the path of the saints,

the shape of the cross,

the echo of Eden groaning toward glory.

And you,

even as you weep,

even when you are wounded—

are not forgotten.

Your name is written in heaven,

in light no shadow can touch.

And the One who knows it

still bears scars of His own.

The Deep, the Breath, and the Beginning of Meaning

Poetic and Theological Reflections on Genesis 1:1–2

“Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”Genesis 1:2

In the beginning

there was no beginning.

Not like we think.

Not a ticking clock

not a big bang or a blank slate.

Only

deep.

dark.

Formless

unfurnished

uninviting.

And the Breath of God

hovering

not rushing

not fixing

not panicking

just waiting.

A mother-bird

brooding over brokenness

wings sheltering what could be.

This is where our story starts

not in triumph

but in tension.

Not in arrival

but in anticipation.

In the beginning,

God didn’t make things

not first.

God made room.

A place.

A sacred space.

He carved order out of what was not yet useful.

He called forth function

from futility.

He said:

“Let this be a place where I dwell

and they dwell.

Let it be home.”

The first act of creation

was not to build

but to breathe.

And the Breath still moves

over your chaos.

over your depths.

over your formless days

and unlit nights.

Don’t rush the Spirit.

It’s still hovering.

It’s still preparing.

It’s still holy.

Because in the beginning,

God made time to wait.

And called even the waiting good.

A Theological Reflection

Genesis does not begin with a scientific explanation nor with abstract philosophy. It begins with God. “In the beginning, God created the heavens and the earth” (Genesis 1:1). But what follows is striking: “Now the earth was formless and empty”—tohu v’vohu in Hebrew—”darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Genesis 1:2). The story opens not with perfection, but with potential. Not with answers but with mystery.

This state of tohu v’vohu—wild, waste, and without purpose—is not described as a problem to be eradicated but a canvas awaiting intention. In the biblical imagination, this primordial chaos is not evil. It is simply untamed. The deep, or tehom, is not a demonic force to conquer, as in the Babylonian Enuma Elish, but an unordered reality that awaits divine speech.

Genesis 1 is not a science textbook. Nor is it an ancient myth. It is sacred theology told through poetic narrative. As I’ve written elsewhere, Genesis 1 is not about material origins but functional order. It’s not primarily about how the world was made but how God gave it meaning. In the ancient Near Eastern mindset, something did not truly “exist” until it had a name, a function, a role in the cosmic order. As Old Testament scholar John Walton argues, creation in Genesis is about assigning purpose, not assembling matter.

This is evident in the structure of the text: six days of calling forth realms and rulers—light and dark (Day 1), sky and sea (Day 2), land and vegetation (Day 3), and then the lights (Day 4), birds and fish (Day 5), animals and humanity (Day 6). Each act ends with God’s affirmation: “And God saw that it was good” (Genesis 1:10, 12, 18, etc.). Good not as morally perfect, but functioning as intended. Creation is liturgy. Each day builds like a worship service, culminating in God’s rest on the seventh day (Genesis 2:1–3).

Genesis 1 portrays the world as a cosmic temple, with God taking up residence on Day 7. In the ancient world, a temple was not finished until the deity rested within it. “The heavens are my throne, and the earth is my footstool,” says the Lord in Isaiah 66:1—a temple image that harks back to Eden. When God rests, it’s not because he is tired but because creation is complete, purposeful, and ready to be inhabited by the divine presence.

Notice also what God does not do. The Spirit of God does not launch into production but hoversrachaph in Hebrew—like a bird tending its young (Deuteronomy 32:11 uses the same word to describe an eagle hovering over its nest). This is not a moment of domination but of delicate presence. Before God says a word, God is simply there, waiting, brooding, holding space. The Spirit does not conquer the darkness but prepares the way for light.

This image is carried throughout Scripture. In the Gospels, when Jesus is baptized, the heavens open, and the Spirit descends like a dove (Luke 3:22). The waters part, the voice speaks, and once again, God hovers over the waters—not in creation now, but in new creation. Paul will echo this theme in 2 Corinthians 5:17: “If anyone is in Christ, the new creation has come.” Creation and re-creation are both acts of divine hovering, divine speaking, divine presence.

Likewise, in John 1, we hear another beginning: “In the beginning was the Word… through him all things were made” (John 1:1–3). This is Genesis 1, revisited with Christ at the centre. The chaos is not overcome by violence but illumined by speech: “The light shines in the darkness, and the darkness has not overcome it” (John 1:5). There is no war between light and dark in Genesis, just a calling forth—of form from formlessness, rhythm from silence, cosmos from chaos.

So we are reminded that Genesis is not just history—it is theological storytelling. It doesn’t answer all the questions of “how,” but it speaks profoundly to the questions of “why.” Who are we? What kind of world do we live in? What kind of God do we serve?

A God who hovers.

A God who speaks meaning into voids.

A God who rests not when he is done making but when the world is ready to be home.

So when we look into our own chaos—personal, cultural, existential—we do so not with fear but with faith. Because the God of Genesis 1 still hovers. Still speaks. Still brings light out of darkness.

Genesis opens not with resolution but with possibility.

Following the Winter Sun

There are seasons in the soul when the warmth of faith feels far off. The glow that once saturated your days with clarity fades into a pale shimmer low on the horizon. These are the winter months of discipleship—when following Jesus feels less like dancing in the light and more like trudging through shadows.

And yet, the call remains.

Christ does not promise us eternal summer (at least in this life). His road leads through the wilderness (Mark 1:12–13), through the long dark of Gethsemane (Luke 22:44), and through the silence between Good Friday and Easter morning. “Take up your cross,” He said (Luke 9:23), not your picnic blanket. Faith becomes less about the brilliance of belief and more about the posture of trust, especially when nothing feels certain.

To follow the winter sun is to trace faint light when it offers no heat. It is to remember that the sun is still rising, even when its warmth is hidden. In the same way, to follow Jesus in seasons of silence, sorrow, or struggle is to walk with Him not for what He gives, but for who He is.

“Your word is a lamp to my feet and a light to my path” (Psalm 119:105). But notice—lamps in ancient times did not flood the road. They lit only the next few steps. God rarely overwhelms us with certainty. Instead, He invites us to walk in rhythm with Him, step by unsure step.

The winter sun teaches us that light is still light, even when dim. Christ is still Christ, even when His presence feels like absence. And sometimes, that kind of trust is the holiest kind.

I have followed the sun
when it was warm,
when it laid itself across my back
like a blessing.
When it sang golden through the leaves
and made holiness seem easy.

But now—
it is winter.
The sun slips sideways
into low skies and long shadows.
It does not warm,
only glimmers.
And still—
I follow.

I do not follow because it is bright,
but because I have seen it rise
from behind the hills
too many mornings
to doubt its return.

I do not follow because I feel it—
most days, I don’t.
I follow because
once, it found me
when I wasn’t looking.
And that kind of finding
is hard to forget.

So I walk
with a stiff wind against my chest,
shoes wet with old rain,
the path uncertain—
but I walk.

Because some loves
are not about feeling
but choosing.

And some mornings
are not about light
but trust.

And I trust
that even this cold sun
knows where it’s going—
and that it is worth
following.