Bibliotheca Sacra 147 (1990) 399-413 Copyright © 1990 by Dallas Theological Seminary. Cited with permission.

Looking for Abraham's City

Daniel J. Estes Assistant Professor of Bible Cedarville College, Cedarville, Ohio

Hebrews 11:9-10 describes the life of Abraham in the following way: "By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God." In alluding to the Old Testament portrayal of Abraham, these verses raise intriguing questions. On what textual basis is Abraham regarded as looking for the city of God? Does this concept find its roots in the biblical record, or has it been imported from some other source? How did the patriarch come to be viewed as a pilgrim? Though the complete answer to these questions would require a comprehensive examination of all the relevant biblical and extrabiblical Jewish texts, this article is limited to a survey of several key passages in Genesis that may contain potential for significant metaphorical development into the pilgrim imagery of Hebrews 11. It is argued that the presentation of Abraham in Hebrews 11:9-10 may to a large degree be explained as an extrapolation from the language and ordering of the references to Abraham in Genesis.

The Language of the Genesis Texts GENESIS 12:1-9 Though Abraham is first mentioned in Genesis 11:26-32, it is with Genesis 12 that a new section in the divine program of salvation begins. If Abraham lived in the late third millennium or early second millennium B.C.,1 as the biblical record purports, his migration 1

M. H. Segal notes, "Life in Mesopotamia in the second millennium must have been

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would outwardly have been indistinguishable from that of many people who were migrating at that time.2 The biblical story, however, begins with a directive from God, which differentiates Abraham's journey from that of his contemporaries.3 The selection of details included in the narrative manifests a clear theological interest. Thus, to seek to limit his travels to what can be geographically traced and sociologically explained fails to give full weight to the specific call by Yahweh that introduces the biblical portrayal of Abraham's trip to Canaan and his subsequent life there. As Speiser remarks, "Abraham's journey to the Promised Land was thus no routine expedition of several hundred miles. Instead, it was the start of an epic voyage in search of spiritual truths, a quest that was to constitute the central theme of all biblical history."4 The narrative manifests the unusual nature of Abraham's movement to Canaan. The story of Abraham begins with a promise that introduces the patriarchal age. Abraham's journey begins simply as a response to the word of God. In fact the original command in 12:1 makes no mention of the identity of the land, nor even that the land was to be given to him.5 God's promises in verses 2-3, reiterated and enlarged to the patriarchs throughout the Genesis narratives, became the theological nexus for much of the Old Testament literature.6 intolerable to a believer in the One God. The whole life of society and of the individual was strictly regulated on the principles of a crass polytheism and demonology, governed by a multitude of priests, diviners and magicians under the rule of the great temples and their hierarchies. There was no room in that Mesopotamia for an individual who could not join in the worship and in the magical practices of his fellows. Abraham must have felt early the pressing need to remove himself from such a stifling environment" (The Pentateuch: Its Composition and Its Authorship and Other Biblical Studies [Jerusalem: Magnes Press, 1967], p. 128). 2 H. Wansbrough, "Abraham Our Father," Clergy Review 52 (1967): 661; cf. H. Gunkel, The Legends of Genesis: The Biblical Saga and History (New York: Schocken Books, 1964), p. 137, who argues that the patriarchal legends were originally composed by 1200 B.C. This provenance, however, is challenged by J. Van Seters, Abraham in History and Tradition (New Haven, CT: Yale University Press, 1975) and T. Thompson, The Historicity of the Patriarchal Narratives (New York: Walter de Gruyter, 1974). 3 M. Eliade notes, "But the religious conception implicit in the 'election' of Abraham continues beliefs and customs well known in the Near East of the second millennium. What distinguishes the biblical narrative is God's personal message and its consequences. Without being first invoked, God reveals himself to a human being and after laying a series of injunctions on him, makes him a series of prodigious promises" (A History of Religious Ideas, 3 vols. [London: Collins, 1979], 1:171). 4 E. A. Speiser, Genesis, The Anchor Bible (Garden City, NY: Doubleday & Co., 1964), p. 88. 5 Nahum M. Sarna, Understanding Genesis (New York: Schocken Books, 1970), pp. 101-2. The uncertainty is reflected by the Septuagint h{n a@n soi dei