Genesis 6 → Babel → Canaan → Jesus
The first question is simple.
Why would Jesus (Matthew 15) intentionally leave Jewish territory and travel northwest into Phoenicia? Matthew says, "Jesus went away from there and withdrew to the district of Tyre and Sidon."
That word withdrew (anachōreō) is one Matthew uses repeatedly when Jesus changes locations because something significant is about to happen.
This is no vacation. This is intentional Kingdom movement. But why the emphasis on "Redeeming and Restoring Kingdoms”
One of the biggest mistakes we make is reading Joshua as simply Israel invading another nation. The biblical writers present it as something much larger.
There are essentially three great rebellions in the opening chapters of Genesis:
- Genesis 3 – Human rebellion (Adam & Eve)
- Genesis 6 – Divine rebellion (sons of God / Nephilim)
- Genesis 11 – National rebellion (Babel)
Each rebellion receives a different judgment. After Babel, Deuteronomy 32 becomes incredibly important.
Deuteronomy 32
This is probably the key passage. The Dead Sea Scrolls and Septuagint read: "He fixed the borders of the peoples according to the number of the sons of God."
The Masoretic Text says "sons of Israel," but Israel didn't exist yet in Genesis 11, which is why most scholars think the DSS reading preserves the older text and its not “sons of Israel”, but “sons of God” - the actual word used here is “
Deuteronomy 32:8–9 (Dead Sea Scrolls Reading)
The critical text is:
בְּהַנְחֵל עֶלְיוֹן גּוֹיִם
בְּהַפְרִידוֹ בְּנֵי אָדָם
יַצֵּב גְּבֻלֹת עַמִּים
לְמִסְפַּר בְּנֵי אֱלֹהִים
כִּי חֵלֶק יְהוָה עַמּוֹ
יַעֲקֹב חֶבֶל נַחֲלָתוֹ
Literally:
When the Most High gave the nations their inheritance,
when He divided mankind,
He fixed the boundaries of the peoples
according to the number of the sons of God.
For Yahweh's portion is His people,
Jacob is His allotted inheritance.
Word by Word Study Breakdown...
בְּהַנְחֵל (behanḥēl)
Root: נחל (nachal)
Means: divide, apportion, give inheritance. It is not simply to "give." It is an inheritance from a father. Think Joshua. Think land allotments. This is a covenant between two parties. Same language used for Gen 12 and Abram/Abraham.
עֶלְיוֹן (Elyon)
"The Most High." Not merely "God." This title emphasizes supreme authority over heaven and earth. Genesis 14 uses it. Psalm 82 uses it. Daniel uses it repeatedly. It emphasizes universal kingship.
גּוֹיִם (goyim)
"Nations." Gentile nations. Not tribes. Political people. This would describe more than just a location. This word is used to describe the “nations” of the world.
בְּהַפְרִידוֹ (behaphrido)
Root: פרד
To separate. To divide. This immediately echoes Genesis 10–11. The nations are being divided.
בְּנֵי אָדָם (bene adam)
Literally: "Sons of Adam" or "children of mankind." This is humanity as a whole.
יַצֵּב (yatsev)
"He established." "He fixed." "He stationed." Almost governmental language.
גְּבֻלֹת (gevulot)
Borders. Boundaries. Territories. This isn't simply geography. It is the assigning of national territories and identities.
The Important Phrase
לְמִסְפַּר (lemispar)
"According to the number of..." Exactly what it sounds like. A numerical correspondence.
בְּנֵי (bene)
"Sons of" Construct plural. It always means "sons of" or "members of."
אֱלֹהִים (Elohim)
Here's where things become fascinating. Elohim is a category word. It does not always mean Yahweh. It refers to beings whose proper realm is the spiritual world.
Examples of the use for “Elohim” and “elohim”:
- Yahweh is Elohim.
- Angels are called elohim in some contexts.
- The “gods” of the nations are called elohim.
- Samuel's spirit is called an elohim in 1 Samuel 28.
- Psalm 82 speaks of the divine council as elohim.
Michael Heiser's great contribution was emphasizing that "elohim" describes a being's place of existence, not its attributes. Yahweh is unique among the elohim—He is uncreated, sovereign, and incomparable. Yahweh created the other “elohim” - spirits of the unseen realm.
So...
בני אלהים
bene elohim means "Sons of God." This exact phrase appears elsewhere: 1) Genesis 6, 2) Job 1, 3) Job 2, 4) Job 38 5) Psalm 29 (using bene elim, "sons of the mighty/God") and 6) Psalm 89.
The overwhelming pattern is that it refers to members of the heavenly court, not human beings.
Verse 9 Unlocks Verse 8
Verse 9 begins: כי חלק יהוה עמו
"For Yahweh's portion is His people."
Notice the logic. Verse 8: God divides the nations. Verse 9: Yahweh receives Israel.
It's an inheritance scene. Think of a father distributing estates. One son receives this territory. Another receives that territory. But one inheritance remains the father's own treasured possession. That is Israel (Gen 12).
This is why many scholars argue that the older reading, "sons of God," makes much better sense than "sons of Israel." The Masoretic reading creates a chronological tension (Israel does not yet exist at the Babel event), whereas the Dead Sea Scrolls and Septuagint fit the flow of the narrative and the context of Genesis 10–12.
Is This a Divine Council of "heavenly beings"?
Almost certainly. Psalm 82 is the commentary. There we read: God (Elohim) stands in the assembly of the elohim.
Then: He judges among the elohim. Those elohim rule unjustly. God condemns them. Later, Daniel 10 shows something very similar. The Prince of Persia. The Prince of Greece. Michael over Israel. The nations appear connected with heavenly rulers.
The Connection to Babel
The literary flow is remarkable:
Genesis 10: The Table of Nations.
↓
Genesis 11: Babel.
↓
Deuteronomy 32: God allots the nations.
↓
Genesis 12: Abraham is called.
In effect: The nations have rebelled. God's plan will be to reclaim them by creating one covenant people through Abraham. This is what the “job” or “mission” of Israel was. Israel failed to accomplish this because of their idolatry and worship of other “gods”. However, Jesus is the “Ultimate Israel” who finished what Israel “could not” or “would not” do.
That promise eventually blossoms into the Great Commission for the restoration of “All Israel” - both Jew and Gentile (the nations). This is why the tension between “God’s Kingdom” and “The empires of the world” in Acts is so important. Paul will speak on this throughout his travels and letters.
One More Hebrew Detail I Love
Notice the parallel: Verse 8 בהנחל : "when He gave the inheritance" and Verse 9 נחלתו : "His inheritance" Same Hebrew root (נחל, nachal). The nations receive inheritances. Then Yahweh's inheritance is Israel. The repetition isn't accidental. Moses is deliberately using the same inheritance vocabulary to show a contrast:
- The nations are allotted.
- Israel is not merely allotted territory.
- Israel itself becomes Yahweh's treasured inheritance.
One Last Thought: "Elyon" and "Yahweh"
This is where scholarship gets especially interesting.
Some scholars argue that Deuteronomy 32 preserves an early stage in Israelite religion in which Elyon ("Most High") and Yahweh were originally distinct figures, with Elyon assigning nations to subordinate deities—including Yahweh receiving Israel. Others argue that the Song of Moses is simply using two divine titles for the same God in poetic parallelism, with Yahweh as the Most High distributing the nations while reserving Israel for Himself. The latter view remains the dominant position among evangelical scholars, while the former is more common in critical scholarship.
Personally, I think the strongest reading within the canonical context is that Elyon and Yahweh are the same God, but that He governs the nations through a heavenly council of subordinate spiritual beings. That understanding fits Deuteronomy 32, Psalm 82, Daniel 10, and the New Testament's language about "rulers and authorities" or "powers and principalities" (Ephesians 6:12; Colossians 2:15) without requiring two separate supreme deities. It's also the position Michael Heiser argued for in The Unseen Realm.
The picture is:
- Humanity rebels at Babel.
- God disperses the nations.
- He allots them to heavenly beings.
- Then immediately calls Abraham in Genesis 12.
In other words, "I'll start over with one man and one nation." Israel becomes God's own inheritance. This makes Canaan unique.
Important Clarification - A Must Understanding
This is an important clarification - I would say vital understanding before moving forward: because this is where many people hear "divine council" or "sons of God" and immediately think, "The Bible teaches many gods." It doesn't.
The biblical writers maintain an uncompromising monotheism while also acknowledging the existence of other spiritual beings that have been created by Yahweh and given authority to rule the nations. That is why he rebukes them for “ruling with evil intentions” (Psalm 82).
Why Canaan?
Why does Abraham go to Canaan? Why not Egypt? Why not Mesopotamia? Why Canaan? Because Canaan becomes ground zero for the conflict.
The Rephaim
The Hebrew word Rephaim is fascinating. It has at least two meanings.
1. Giant clans
Deuteronomy talks about:
- Og
- Bashan
- Rephaim
- Anakim
- Emim
- Zamzummim
They're all described as unusually large peoples. Og's bed is over thirteen feet long. Not proof he was thirteen feet tall...but definitely emphasizing giant stature and “idolatry” within Og’s kingdom (nation).
2. Spirits of the dead
Isaiah, Proverbs, Job and Psalms use Rephaim to refer to the dead in Sheol.
Why? Nobody knows with certainty. Heiser thinks this isn't accidental.
Bashan
This is where things get really interesting. Og rules Bashan. Bashan later becomes associated with Mount Hermon. According to 1 Enoch (non-canonical historical book to understand the thinking of 2nd Temple Judaism), Mount Hermon is where the Watchers descended.
Now… 1 Enoch isn't Scripture. But Second Temple Jews clearly believed Genesis 6 happened there. That means...By Jesus' day, Hermon was considered enemy territory.
Caesarea Philippi
Where does Jesus ask, "Who do you say I am?" Caesarea Philippi? Right at foot of Mount Hermon. That's probably not a coincidence. Then...Immediately afterward...Jesus climbs a mountain. Matthew never names it. Tradition says Tabor, but Tabor would be a hard “6 day travel”. Heiser argues for Hermon.
Whether that's correct or not, the literary sequence is striking: Enemy territory. Confession of Messiah. Transfiguration. Then Jesus comes down the mountain and confronts demonic power. That certainly fits Matthew's narrative movement.
Joshua
Joshua begins in an amazing way. Joshua meets "The Commander of the LORD's army." Joshua asks "Are you for us?" The answer is basically "No." Or better, "Wrong question."
Joshua falls down. This figure tells him to remove your sandals. Exactly like Moses. Many scholars see this as the Angel of the LORD. The divine warrior. Then...The battle begins.
Jericho
Notice something. Israel never fights. Really. They walk. Trumpets. Ark. Priests. Silence. Shout. This isn't normal warfare. This is liturgical warfare. It's almost a procession. The Ark...God's throne...leads the battle. Who wins? God. Joshua simply follows.
Rahab
Rahab is incredible. She's a Canaanite. A prostitute. Living inside the first city devoted to destruction. Yet… She confesses: "The LORD your God is God in heaven above and on earth beneath." That's one of the greatest confessions in the Old Testament.
Then she hangs the scarlet cord. Whether the scarlet cord itself typologically points to Christ is debated, but Matthew certainly sees Rahab's inclusion in Jesus' genealogy as theologically significant. Matthew is saying: "The King's family has always included redeemed outsiders."
The Ban (Herem)
One of the hardest parts of Joshua is the command to devote cities to destruction. Heiser argues this isn't ethnic cleansing. It's targeted judgment on those that have “rebelled” against Yahweh. The emphasis is always on specific peoples associated with Canaanite wickedness and idolatry.
Whether one accepts every aspect of his argument, the text repeatedly stresses that the conquest is a judgment on entrenched evil, not a mandate against ethnicity itself (cf. Deuteronomy 9:4–6).
Jesus Reverses Everything
This is what I love. Joshua enters Canaan. Jesus enters the world. Joshua defeats giants. Jesus defeats demons. Joshua conquers cities. Jesus reclaims nations. Joshua leaves unfinished work. Jesus says, "All authority in heaven and on earth has been given to me."
That sounds remarkably like a reversal of Babel. The nations once scattered...are now being reclaimed and everything in Jesus "will be” fully redeemed at his second coming.
One Connection I Rarely Hear
Matthew's genealogy includes:
- Tamar
- Rahab
- Ruth
- Bathsheba
These are surprising inclusions, especially given the emphasis on Israel's royal line. Rahab, in particular, comes from the very land Israel entered to judge. By the time we reach Jesus, the story has come full circle. The Messiah descends not only from Abraham and David but also through a redeemed Canaanite woman.
That anticipates the Great Commission: "Go and make disciples of all nations." The nations that once stood under judgment are now invited into the kingdom through the Messiah - “only begotten” son of God.
One Thought I've Been Wrestling With
Here's where I think the biblical storyline is even richer than we sometimes notice.
The conquest narratives are not the end of God's plan for the nations—they're a stage in it. Israel had to establish holy space where God's covenant people could flourish, but that holy space was always meant to become the launching point for blessing all the families of the earth (Genesis 12:3).
That's why Rahab matters. She's not an exception that interrupts the conquest story; she's an early preview of where the story is headed. The same God who judges rebellion also welcomes anyone—Israelite or Canaanite—who turns to Him in faith.
By the time Matthew opens with Rahab in Jesus' genealogy and closes with the command to disciple all nations, the arc that began with Babel, wound through Canaan, and passed through Jericho reaches its fulfillment in the Messiah.
Books I'd Recommend Beyond Heiser
If you're digging into this storyline, I'd suggest reading several voices together:
- Michael Heiser – The Unseen Realm (the foundational treatment of the divine council worldview).
- John H. Walton – especially on cosmic geography, temple theology, and Genesis.
- G. K. Beale – The Temple and the Church's Mission, for tracing sacred space from Eden to the New Creation.
- N. T. Wright – for seeing how Jesus fulfills Israel's story and inaugurates God's kingdom.
- Carmen Joy Imes – Bearing God's Name and Being God's Image, which provide a covenant-centered reading that complements (and sometimes corrects) aspects of Heiser.
- Richard Bauckham – particularly on the identity of Jesus and the inclusion of the nations.
Reading these together gives a fuller picture. Heiser is excellent at helping us recover the supernatural worldview of the biblical authors, while Walton, Beale, Wright, Imes, and Bauckham help anchor that worldview within the broader covenant, temple, and kingdom themes that culminate in Christ.