Special consideration needs to be given to how the short description of the building of Babel-Babylon precedes the much longer account of Abraham’s life. God’s promise to make Abraham’s name great (Gen 12:2) obviously mirrors the aspiration of the people of Babel—Babylon, who wished to make a name for themselves (Gen 11:4). Moreover, God’s provision of a particular land for Abraham and his descendants has the appearance of being a deliberate response to the scattering of the city builders over the whole earth. More important, Abraham is set apart to be the one through whom God will advance the process of establishing his kingdom and temple-city. To this end, Abraham’s descendants will become a great nation and will include a royal line.
Beyond Genesis, the book of Exodus describes how God rescues the Israelites from building cities for a despotic Egyptian king in order that they may begin the process of constructing God’s dwelling on the earth (Gen 1:11; 25:8). Rescued from death and given both royal and priestly status, the Israelites have the opportunity to live as God’s holy nation (Gen 19:6). Although serious shortcomings still remain, with the making of the tabernacle an important step is taken toward the fulfillment of God’s creation project. This is, however, merely part of a long process that will ater include, among other things, the establishment of Jerusalem/Zion as God’s temple-city and its destruction by the Babylonians. In the light of these events, which are deeply imbedded in much of the Old Testament writings, the opening chapters of Genesis takes on a deeper significance when we observe their particular interest in the relationship between the anticipated temple-city of God and its human antithesis, Babel-Babylon.
From T.D. Alexander, “From Paradise to Promised Land: An Introduction to the Pentateuch” (Grand Rapids, MI: Baker Academic, (2012 Third Edition), pg 131.
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