Fame issues a bogus promise of immortality.
The Bible’s authors and editors have a predisposition to juxtapose stories that they want us to read in dialogue with each other.
A wonderful example occurs in Mark 10:35-52. This passage recounts two stories about Jesus. The first (Mark 10:35-45) tells of an occasion when James and John ask Jesus if they can sit on his right and left when he enters into his glory. The second (Mark 10:46-52) tells the story of Jesus healing a blind man named Bartimaeus on the outskirts of Jericho.
I believe that Mark wants us to hear these two stories in juxtaposition. Why? Because of a phrase that Jesus asks in each story. When he is approached by James and John, Jesus asks: What do you want me to do for you?(Mark 10:36) When Bartimaeus shouts to get Jesus’ attention and Jesus stops to talk with him, Jesus asks the very same question: What do you want me to do for you?(Mark 10:51).
This repeated question links the two stories together. Mark wants us to reflect on the very different answers the three people give. In particular, the answer Bartimaeus gives throws a whole different light on the answer James and John give.
Juxtaposed Stories in Genesis: The Tower of Babel
Another example occurs in the Book of Genesis with the two stories of the Tower of Babel (Genesis 11:1-9) and the call of Abraham (Genesis 12:1-9). I believe the editors of Genesis want us to read these two stories in juxtaposition, too. Let me explain why.
The story of the Tower of Babel tells of an effort by a group of people in the plain of Shinar who set out to build a city. Its crown jewel will be a tower which will extend its top into heaven.
What fascinates me in this story is their motivation. They say they want to make a name for themselves because they are afraid that they will be scattered upon the face of the earth. In response to this fear they launch a huge public works endeavor.
How does building a name for themselves protect them from being scattered? The way I understand the link is by seeing the fear of scattering as a stand-in for the fear of death. What the people of Babel are really afraid of is the oblivion that follows upon death. After we have been dead two or three generations, who will remember us? Will we not all sink into that great mass of humanity who have died and been forgotten?
How can we prevent that? By creating such a great name and reputation that people will continue to remember us and talk about us long after we have died. We thereby gain a measure of immortality by our continuing fame.
We see another example of this craving for a measure of immortality in the heroes that Homer celebrates in The Illiad. The warriors in that epic share the same value system as does Achilles. Achilles is offered a choice. He can live a long and prosperous life in rural obscurity. Or he can live a short life but one made shining and glorious by his constantly celebrated deeds as a warrior.
Achilles chooses the latter option. He does obtain a measure of immortality. His deeds continue to be celebrated down through the centuries of Greek history as they are sung by bards like Homer. His fame continues even unto today.*
This hope that fame will confer on us some measure of immortality makes its promises so seductive. So we spend a great deal of energy and resources on our quest for our own celebration in the realm of public opinion and the organs of the news media. I ask if it is not this same quest for immortality that Achilles and the residents of Babel crave, a quest that fuels so much of our own society’s obsession with publicity.
In the end the quest of the people of Babel is thwarted. Not only does God block the building of their tower, but also their search for fame. The text does not remember any name of the tower’s builders other than telling us they lived in the plain of Shinar.
Juxtaposed Stories in Genesis: The Call of Abraham
Now let us turn to the story of the call of Abraham (Genesis 12:1-9). Abraham (then named Abram) is living in obscurity in the region of Haran when he receives a call from God. God calls him to leave his country, his family, and his native culture and migrate to a land that God will show him.
If Abram will obey God’s command, then God makes some extravagant promises to him. First, God will make him into a great nation. Second, God will bless Abram (which as the story unfolds we learn includes great prosperity). Third, God will make Abram’s name great. And fourth, God will use Abram to bring a blessing upon all peoples of the earth.
These are extravagant promises. They represent all the great dreams and cravings of kings and other potentates through the ages. These powers have exhausted immense resources in order to acquire just these desirables.
But what catches my eye when I read this story is that third promise from God. God promises to make Abram’s name great. This was the great longing of the people of Babel when they launched their tower. Abram is promised this great blessing with an amazing fame that will indeed extend down through generations upon generations and throughout the earth.
God, however, invites Abraham not to seek this blessing by his own initiative. Abraham is not instructed to go and do great deeds that will rebound with praise among the people around him, especially great deeds in war or business. Instead Abraham is invited to simply respond to God in obedience to his command to go on an undoubtedly risky venture.
Abraham does obey. The text states that obedience in one short sentence. So Abram went, as the Lord had told him( Genesis 12:4). God lives up to his promise. Abraham is today one of the most remembered and celebrated names in human history and the great hero of faith in three world religions. He is granted that measure of immortality that the people of Babel (and the heroes ofThe Illiad) so craved.
Stories that Probe Our Inner Spirit
What links the stories of the Tower of Babel and the call of Abraham is this repeated theme of making a great name for one’s self. That theme figures prominently in both stories. That fact, I contend, is the signal to us that the editors want us to read these two stories in juxtaposition.
What these two stories can do together is provoke us to think as well about our true motivations for doing the things we do in our own lives. Are we motivated by a desire to make a great reputation for ourselves that will establish, for example, our superior status in the community? If so, are we falling for the bogus promise that the siren goddess sings.
Or are we motivated by other factors: our genuine desire to be of service to God or to the community. Or by our sheer delight and joy in doing the things that give us delight and joy regardless of whether we win recognition for what we do or not?
This is how I find reflecting on these two stories from Genesis shines a probing light on my own inner spirit.
* Achilles has a very different take on his choice when Odysseus encounters him in the land of the dead in the eleventh chapter of The Odyssey. When Odysseus points out to Achilles his great fortune in holding such a renowned reputation as a warrior on earth, Achilles protests that he would rather be a plough man on earth working for a poor farmer than lord over this collection of dead warriors, which Achilles calls “used-up men.”