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Are You Kidding? One of the most amazing statements in the Bible

Not all sentences are created equal. Most sit quietly, not doing much to get your attention. Others reach out and slap you upside the head. This was one of those.

The setting couldn’t have been better: rushing stream, blue sky, pine trees, just a slight breath of wind causing her hair to drift softly across her face, cool, but not cold.

I’m on one knee. The ring, a family heirloom, gripped in my right hand. Face upturned, I’ve just asked the Question. All I need now is the Answer.

And then it comes. One of those sentences.

Without a hint of a smile, she looks down at me and says, “Are you kidding?”

Fortunately, I’d placed my left hand on the ground for stability, otherwise I may well have tipped over and fallen into the river. We’d been dating for five years! So, it’s not like this was a surprise. Here I am on one knee, at a romantic location, with a diamond ring in my hand, and she wants to know if I’m kidding? I’m usually pretty good with words, but at that moment…speechless.

Some sentences just have that effect on you.

At the very beginning of the Bible, we run into this kind of sentence. Unfortunately, many of us have heard it so many times that it no longer surprises us. It has lost its shock value. But still, it’s one of the most amazing statements in the entire Bible.

“In the beginning, God created.”

Wait, he did what?

Stop and think about that for a second. God created. First, there was just God. And then he decided to make stuff.

And, why was this so amazing? Because God didn’t need to create. God doesn’t need anything. He is the one who gives everything—life, breath, land, and even time itself (Acts 17:22-34). He’s so far beyond us that he holds the entire universe in one hand, like I might cup a puddle of water in my palm, its existence dependent on me keeping it from dribbling through my fingers into nothingness (Isaiah 40:12). What could he possibly need from creation?

But, if God doesn’t need anything, why create? God was perfect before creation and would have been perfect without creation. So, why bother?

I have a few rules that I use when I teach about God. One of them is that if someone asks me a question beginning with “Why did God…?” I am very likely to answer with “I don’t know.” That only seems fair. Unless God explicitly tells us why he’s done something, we should be very careful about guessing. We’re more likely to describe why we think God should have done something, than say anything about why he actually did it.

Nonetheless, even if we can’t say for sure why God created, we know one of the main things that he does through creation: he glorifies himself. Everything that God made “declares the glory of God” (Ps. 19:1). As the twenty-four elders in the Book of Revelation proclaim, “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created” (Rev. 4:11). Creation brings glory to God.

At its most basic “glory” refers to how amazingly awesome someone or something is. Think, for example, of an Olympic runner taking a victory lap just after winning her event. Everyone has just witnessed how amazingly awesome she is—her speed, strength, and skill. She displayed her glory in her race, and she continues to display her glory as she runs around the track. Or, consider the glory of a flower. Although not as immediately awe-inspiring as a perfect Olympic performance, the flower has its own glory. Consider the delicacy of its petals, the contour of its stem, the subtle shading of its colors. Amazing. Glory.

Something has glory, then, in the very fact that it is amazing in some way. But, we can also talk about giving glory. That’s what the crowd does as it cheers for the athlete running her victory lap. The crowd does not make her glorious—she’s already displayed her glory in the race. But it recognizes and celebrates her glory by cheering as she takes her victory lap. And, my daughters do the same thing when they rush into the house and drag me into the backyard to witness the glory of the flower, rejoicing in its beauty and unique splendor.

That’s how God’s glory works. Consider God in all his incredible wonder—his love, strength, power, creativity, holiness, wisdom, justice, and so much more.  Everything God does displays his glory.

God created.

In the end, I can’t explain why, though I intend to ask someday. For now it’s enough to know that by creating God displayed his own awesome glory so that all of creation could respond in worship.

Amazing. Glory.

[You can read the rest of the posts in this series on the Gospel book page.]

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Zephaniah as the link between Babel and Pentecost

Exegetes and theologians have long argued that Pentecost should be seen as a reversal of Babel – the scattering of the human race through the proliferation of languages healed through the unifying power of the outpoured Spirit. But, if these are two events are key bookends in redemptive history, doesn’t it seem odd that relatively little is said about this in the intervening narrative? Does the OT have any concept of Babel as a problem in need of resolution, or is this a brand new theme suddenly tossed into the mix at Acts 2?

These are the questions that Paul Pastor raised in the paper he presented at the NW meeting of the Evangelical Theological Society. Paul is an MA student at Western Seminary, and the paper was a summary of his MA thesis, “Echoes of ‘Pure Speech’: An Intertextual Reading of Gen. 11:1-9; Zeph. 3:8-20; and Acts 1-2.” Paul has graciously allowed me to upload the complete thesis here.

The basic thrust of Paul’s argument is that Zephaniah 3:8-20 provides the intertextual link between Babel and Pentecost. As  he summarizes:

Pentecost as a reversal of Babel has been widely seen by exegetes since the early days of the Church. However, these two stories are by no means simple “bookends” with empty narrative space between them. Rather, it shall be shown that an extremely significant instance of textual connection comes from the often overlooked text of Zephaniah.

It will be argued that the Babel narrative of Genesis 11:1-9 is accessed and developed by Zephaniah 3:8-20; and that that text in turn provides a guiding paradigm of Babel-reversal that is utilized by Luke in the Pentecost account of Acts 2. Seen in this way, Zephaniah’s prophecy provides an indispensable link between the two texts of Genesis and Acts; simultaneously looking back into the seminal history of the covenant community and forward to the radical in-breaking of the Spirit at the harvest feast of Pentecost.

Intertextual “echoes” of themes and motifs will be traced at length through the three texts, noting linguistic parallel, narrative similarity, and intertextual dependence for the developing trans-biblical narrative.

The thesis that follows is a fascinating example of intertextuality in biblical exegesis. After a brief summary of his intertextual method, Paul argues that the Babel narrative itself is “incomplete,” leaving the reader in suspense as the story never comes to satisfactory resolution. Paul then argues Genesis forms the clear backdrop for much of Zephaniah, setting the stage for identifying further intertextual connections between the two books.

The heart of Paul’s argument comes in the third part of the thesis, where he identifies a number of textual connections between Gen. 11 and Zeph. 3. In my opinion, intertextual linkages like this always bear the burden of proof as they need to establish real textual connections rather than mere linguistic or thematic similarities. And, Paul does a remarkable job of identifying and defending the connections at work, though you’ll have to read the thesis for yourself to follow all the different lines of argument that he offers.

Finally, Paul turns his attention to Acts 2, arguing that Acts 2 bears many of the same textual markers as the first two passages. Given the strong thematic and linguistic connections, Paul concludes that Luke intends for his readers to see Acts two as the conclusion of a narrative arc that begins in Gen. 11 and runs through Zeph. 3.

And, to wrap everything up, Paul offers a few closing words on how a study like this can impact the life and praxis of faith communities:

It is my sincere hope that this study may also impact the thinking and practice of our local churches and communities of faith. I believe that when scripture is seen with the literary intricacy and vitality that a study of this type highlights, it is compelling and powerful for those who cling to the scriptures as the word of God. The narrative excellence in view here, the thorough intentionality, and the development of a single coherent narrative across the span of centuries and as the product of three very different communities of faith should capture the attention and imagination of modern believers.

Here are a few brief ideas for what the practical and responsive outworkings of this study could look like: Our thoughts about national and international unity should be profoundly influenced by the paradigm offered in these texts. True unity is only possible across ethnic, social, lingual bounds by the power of the Spirit and for the purpose of a shared service and worship of God.

This study is a reminder that truly, “All scripture is profitable” (2 Tim. 3:16, ESV). The Hebrew Bible is frequently under read by Christian readers, and the Latter Prophets even more so. This section of our Bibles is rich with powerful imagery, concept, and nuance, coloring our theology and worldview. It ought to be increasingly read.

In addition to this, it ought to be increasingly taught and preached. Our pastors and teachers ought to carefully interact with this literature both for its compelling content, as well as the dramatic role that it plays in the over arching scriptural meta-narrative.

(This is part of a series highlighting papers presented by several faculty and students from Western Seminary at the 2011 NW regional meeting of the Evangelical Theological Society. You can see the rest of the posts in this series here.)