The whole earth was of one language and of one speech. As they traveled from the east, they found a plain in the land of Shinar, and they lived there. They said to one another, “Come, let’s make bricks, and burn them thoroughly.” They had brick for stone, and they used tar for mortar. They said, “Come, let’s build ourselves a city, and a tower whose top reaches to the sky, and let’s make a name for ourselves, lest we be scattered abroad on the surface of the whole earth.”
Yahweh came down to see the city and the tower, which the children of men built. Yahweh said, “Behold, they are one people, and they all have one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do. Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city. Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.
This is the history of the generations of Shem: Shem was one hundred years old when he became the father of Arpachshad two years after the flood. Shem lived five hundred years after he became the father of Arpachshad, and became the father of more sons and daughters.
Arpachshad lived thirty-five years and became the father of Shelah. Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of more sons and daughters.
Shelah lived thirty years, and became the father of Eber. Shelah lived four hundred three years after he became the father of Eber, and became the father of more sons and daughters.
Eber lived thirty-four years, and became the father of Peleg. Eber lived four hundred thirty years after he became the father of Peleg, and became the father of more sons and daughters.
Peleg lived thirty years, and became the father of Reu. Peleg lived two hundred nine years after he became the father of Reu, and became the father of more sons and daughters.
Reu lived thirty-two years, and became the father of Serug. Reu lived two hundred seven years after he became the father of Serug, and became the father of more sons and daughters.
Serug lived thirty years, and became the father of Nahor. Serug lived two hundred years after he became the father of Nahor, and became the father of more sons and daughters.
Nahor lived twenty-nine years, and became the father of Terah. Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of more sons and daughters.
Terah lived seventy years, and became the father of Abram, Nahor, and Haran.
Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot. Haran died in the land of his birth, in Ur of the Chaldees, while his father Terah was still alive. Abram and Nahor married wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah, the daughter of Haran, who was also the father of Iscah. Sarai was barren. She had no child. Terah took Abram his son, Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife. They went from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there. The days of Terah were two hundred five years. Terah died in Haran.
John Calvin 1540 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 27, 28, 30, 31 1. And the whole earth was of one language.…
1. And the whole earth was of one language. Whereas mention had before been made of Babylon in a single word, Moses now more largely explains whence it derived its name. For this is a truly memorable history, in which we may perceive the greatness of men’s obstinacy against God, and the little profit they receive from his judgments. And although at first sight the atrocity of the evil does not appear; yet the punishment which follows it, testifies how highly God was displeased with that which these men attempted. They who conjecture that the tower was built with the intent that is should prove a refuge and protections if, at any time, God should determine to overwhelm the earth with a deluge, have no other guide, that I can see, but the dream of their own brain. For the words of Moses signify no such thing: nothing, indeed, is here noticed, except their mad ambitions and proud contempt of God. ‘Let us build a tower (they say) whose top may reach to heaven, and let us get ourselves a name.’ We see the design and the aim of the undertaking. For whatsoever might happen, they wish to have an immortal name on earth; and thus they build, as if in opposition to the will of God. And doubtless ambition not only does injury to men, but exalts itself even against God. To erect a citadel was not in itself so great a crime; but to raise an eternal monument to themselves, which might endure throughout all ages, was a proof of headstrong pride, joined with contempt of God. And hence originated the fable of the giants who, as the poets have feigned, heaped mountains upon mountains, in order to drag down Jove from his celestial throne. This allegory is not very remote from the impious counsel to which Moses alludes; for as soon as mortals, forgetful of themselves; are inflated above measure, it is certain that like the giants, they wage war with God. This they do not openly profess, yet it cannot be otherwise than that every one who transgresses his prescribed bounds, makes a direct attack upon God.
With respect to the time in which this event happened, a fragment of Berosus is extant, (if, indeed, Berosus is to be accounted the author of such trifles,) where, among other things, a hundred and thirty years are reckoned from the deluge to the time when they began to build the tower. This opinion, though deficient in competent authority, has been preferred, by some, to that which commonly obtained among the Jews, and which places about three hundred and forty years between the deluge and the building of the tower. Nor is there anything more plausible in what others relate; namely, that these builders undertook the work, because men were even then dispersed far and wide, and many colonies were already formed; whence they apprehended that as their offspring was daily increasing, they must, in a short time, migrate to a still greater distance. But to this argument we may oppose the fact, that the peculiar blessing of God was to be traced in this multiplication of mankind. Moreover, Moses seems to set aside all controversy. For after he has mentioned Arphaxad as the third of the sons of Shem, he then names Peleg, his great-grandson, in whose days the languages were divided. But from a computation of the years which he sets down, it plainly appears that one century only intervened. It is, however, to be noted, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. It must, indeed, have added greatly to the weight of Noah’s sufferings, when he heard of this wicked counsel, which had been taken by his posterity. And it is not to be doubted that he was wounded with the deepest grief, when he beheld them, with devoted minds, rushing to their own destruction. But the Lord thus exercised the holy man, even in extreme old age, to teach us not to be discouraged by a continual succession of conflicts. If any one should prefer the opinion commonly received among the Jews; the division of the earth must be referred to the first transmigrations, when men began to be distributed in various regions: but what has been already recorded in the preceding chapter, respecting the monarchy of Nimrod, is repugnant to this interpretation. Still a middle opinion may be entertained; namely, that the confusion of tongues may perhaps have happened in the extreme old age of Peleg. Now he lived nearly two hundred and forty years; nor will it be absurd to suppose that the empire founded by Nimrod endured two or three centuries. I certainly, — as in a doubtful case, — freely admit that a longer space of time might intervene between the deluge and the design of building the tower. Moreover, when Moses says, ‘the earth was of one lip,’ he commends the peculiar kindness of God, in having willed that the sacred bond of society among men far separated from each other should be retained, by their possessing a common language among themselves. And truly the diversity of tongues is to be regarded as a prodigy. For since language is the impress of the mind, how does it come to pass, that men, who are partakers of the same reason, and who are born for social life, do not communicate with each other in the same language? This defect, therefore, seeing that it is repugnant to nature, Moses declares to be adventitious; and pronounces the division of tongues to be a punishment, divinely inflicted upon men, because they impiously conspired against God. Community of language ought to have promoted among them consent in religion; but this multitude of whom Moses speaks, after they had alienated themselves from the pure worship of God, and the sacred assembly of the faithful, coalesce to excite war against God. Therefore by the just vengeance of God their tongues were divided.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5, 6, 7, 9, 10, 27, 28, 29, 31 In the year one hundred and thirty after the…
In the year one hundred and thirty after the flood.
Which was afterward called Chaldea.
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That is, from Armenia where the Ark stayed.
To wit, Nimrod and his company.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 16, 22, 24, 27, 28, 29, 30, 31, 32 Gen 11:1 And the whole earth was of one…
Gen 11:1 And the whole earth was of one language, and of one speech.
Ver. 1. And the whole earth was of one language.] Unity without verity, is no better than conspiracy. A legion of devils could accord to get into one man; and, though many, yet they speak and act as one in that possession. That infernal kingdom is not divided against itself. A shame for God’s saints to be at difference. What should sheep do snarling, like dogs, one at another? The children of this world are wiser, a fair deal, in their generation; {Heb 3:10} they can combine and comply, as here; though their society be as unsavoury as the slime and filth that is congealed, when many toads and other vermin meet together.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 17, 24, 26, 28, 29, 30, 31 Earth is oft put for its inhabitants, as Gen…
Earth is oft put for its inhabitants, as Gen 6:21; 1Ch 16:23; Psa 33:8.
Of one speech, which even heathen writers acknowledge; and that probably was the Hebrew tongue.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 10, 27 The close of the foregoing chapter tells us that…
The close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Jos 18:3), thinking themselves wiser than either God or Noah. Now here we have,
I. The advantages which befriended their design of keeping together, 1. They were all of one language, Gen 11:1. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. 2. They found a very convenient commodious place to settle in (Gen 11:2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not considered what room there would be for them when their numbers should be increased. Note, Inviting accommodations, for the present, often prove too strong temptations to the neglect of both duty and interest, as it respects futurity.
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II. The method they took to bind themselves to one another, and to settle together in one body. Instead of coveting to enlarge their borders by a peaceful departure under the divine protection, they contrived to fortify them, and, as those that were resolved to wage war with Heaven, they put themselves into a posture of defence. Their unanimous resolution is, Let us build ourselves a city and a tower. It is observable that the first builders of cities, both in the old world (Gen 4:17), and in the new world here, were not men of the best character and reputation: tents served God's subjects to dwell in; cities were first built by those that were rebels against him and revolters from him. Observe here,
1. How they excited and encouraged one another to set about this work. They said, Go to, let us make brick (Gen 11:3), and again, (Gen 11:4), Go to, let us build ourselves a city; by mutual excitements they made one another more daring and resolute. Note, Great things may be brought to pass when the undertakers are numerous and unanimous, and stir up one another. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works. See Psa 122:1; Isa 2:3, Isa 2:5; Jer 50:5.
2. What materials they used in their building. The country, being plain, yielded neither stone nor mortar, yet this did not discourage them from their undertaking, but they made brick to serve instead of stone, and slime or pitch instead of mortar. See here, (1.) What shift those will make that are resolute in their purposes: were we but zealously affected in a good thing, we should not stop our work so often as we do, under pretence that we want conveniences for carrying it on. (2.) What a difference there is between men's building and God's; when men build their Babel, brick and slime are their best materials; but, when God builds his Jerusalem, he lays even the foundations of it with sapphires, and all its borders with pleasant stones, Isa 54:11, Isa 54:12; Rev 21:19.
3. For what ends they built. Some think they intended hereby to secure themselves against the waters of another flood. God had told them indeed that he would not again drown the world; but they would trust to a tower of their own making, rather than to a promise of God's making or an ark of his appointing. If, however, they had had this in their eye, they would have chosen to build their tower upon a mountain rather than upon a plain, but three things, it seems, they aimed at in building this tower: -
(1.) It seems designed for an affront to God himself; for they would build a tower whose top might reach to heaven, which bespeaks a defiance of God, or at least a rivalship with him. They would be like the Most High, or would come as near him as they could, not in holiness but in height. They forgot their place, and, scorning to creep on the earth, resolved to climb to heaven, not by the door or ladder, but some other way.
(2.) They hoped hereby to make themselves a name; they would do something to be talked of now, and to give posterity to know that there had been such men as they in the world. Rather than die and leave no memorandum behind them, they would leave this monument of their pride, and ambition, and folly. Note, [1.] Affectation of honour and a name among men commonly inspires with a strange ardour for great and difficult undertakings, and often betrays to that which is evil and offensive to God. [2.] It is just with God to bury those names in the dust which are raised by sin. These Babel-builders put themselves to a great deal of foolish expense to make themselves a name; but they could not gain even this point, for we do not find in any history the name of so much as one of these Babel-builders. Philo Judaeus says, They engraved every one his name upon a brick, in perpetuam rei memoriam - as a perpetual memorial; yet neither did this serve their purpose.
(3.) They did it to prevent their dispersion: Lest we be scattered abroad upon the face of the earth. "It was done" (says Josephus) "in disobedience to that command (Gen 9:1), Replenish the earth." God orders them to disperse. "No," say they, "we will not, we will live and die together." In order hereunto, they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom and the centre of their unity. It is probable that the band of ambitious Nimrod was in all this. He could not content himself with the command of a particular colony, but aimed at universal monarchy, in order to which, under pretence of uniting for their common safety, he contrives to keep them in one body, that, having them all under his eye, he might not fail to have them under his power. See the daring presumption of these sinners. Here is, [1.] A bold opposition to God: "You shall be scattered," says God. "But we will not," say they. Woe unto him that thus strives with his maker. [2.] A bold competition with God. It is God's prerogative to be universal monarch, Lord of all, and King of kings; the man that aims at it offers to step into the throne of God, who will not give his glory to another.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–26 And the whole earth was of one language, and…
And the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isa 37:18 and so the Jerusalem Targum paraphrases the words,"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by "one lip" and "the same words or things" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Gen 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language, without any diversity of dialects, or without any hard and strange words, not easily understood; and perhaps it was pronounced by the lip and other instruments of speech in the same way; so that there was no difficulty in understanding one another, men, women, and children, all the people in common, princes and peasants, wise and unwise, all spoke the same language and used the same words; and this the Targumists take to be the holy or Hebrew language; and so Jarchi and Aben Ezra, and the Jewish writers in general, and most Christians; though some make a question of it, whether it might not be rather the Syriac, or Chaldee, or Arabic; but there is no need of such a question, since these with the Hebrew are all one and the same language; and no doubt it was the eastern language, without giving it any other name, which now subsists in the above dialects, though not in anyone alone, which was first spoken; though more purely and without the difference of dialects it now consists of, or without the various different inflexions now made in it; for nothing is more reasonable to suppose, than that the language Adam spoke was used by Noah, since Adam lived within one hundred years and a little more of the birth of Noah; and it is not to be questioned but Noah's sons spoke the same language as he did, and their posterity now, which was but little more than one hundred years after the flood: there are various testimonies of Heathens confirming this truth, that originally men spoke but one language; thus Sibylla in Josephus (y), who says,"when all men were of the same language, some began to build a most high tower, &c.''so Abydenus (z) an Heathen historian, speaking of the building of the tower of Babel, says,"at that time men were of the same tongue;''in like manner Hyginus (a), speaking of Phoroneus, the first of mortals, that reigned, says,"many ages before, men lived without towns and laws, "una lirgua loquentes", speaking one language, under the empire of Jove.''
(w) "et fuerat", Junius & Tremellius, Piscator; "caeterum fuit olim", Schmidt. (x) "unum labium et verba eadem", Schmidt; "Labii unius et sermonum eorundem, vel rerum", Clarius. (y) Antiqu. l. 1. c. 4. sect. 3. (z) Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. (a) Fabulae, Fab. 143.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 5, 6, 7, 10, 27 The distinction between the sons of God and the…
The distinction between the sons of God and the sons of men, now appeared again, when men began to multiply. According to this distinction, we have in this chapter,
I. The dispersion of the sons of men at Babel, ver. 1-9. where we have (1.) Their presumptuous design, to build a city and a tower, ver. 1- 4. (2.) The righteous judgment of God upon them in disappointing the design, by confounding their language, and so scattering them, ver. 5-9.
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II. The pedigree of the sons of God down to Abraham, ver. 10-26. with a general account of his family, and remove out of his native country, ver. 27-32.
And the whole earth was of one language - Now while they all understood one another, they would be the more capable of helping one another, and the less inclinable to separate.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 12, 26, 29, 31, 32 All the inhabitants of the earth, speaking one language
CHAPTER XI
All the inhabitants of the earth, speaking one language
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and dwelling in one place, 1, 2,
purpose to build a city and a tower to prevent their
dispersion, 3, 4.
God confounds their language, and scatters them over
the whole earth, 5-9.
Account of the lives and families of the postdiluvian patriarchs.
Shem, 10, 11.
Arphaxad, 12, 13.
Salah, 14, 15.
Eber, 16, 17.
Peleg, 18,19.
Ragau or Reu, 20, 21.
Serug, 22, 23.
Nahor, 24, 25.
Terah and his three sons, Haran, Nahor, and Abram, 26, 27.
The death of Haran, 28.
Abram marries Sarai, and Nahor marries Milcah, 29.
Sarai is barren, 30.
Terah, Abram, Sarai, and Lot, leave Ur of the Chaldees,
and go to Haran, 31.
Terah dies in Haran, aged two hundred and five years, 32.
NOTES ON CHAP. XI
Verse 1. The whole earth was of one language] The whole earth - all mankind was of one language, in all likelihood the HEBREW; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth-the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. "It was used," says Mr. Ainsworth, "in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Ge 10:25; Ge 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isa 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place." It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 10, 27 Gen 11:1-2. The whole earth was of one language…
Gen 11:1-2. The whole earth was of one language — This even heathen writers acknowledge; and that language was, probably, the Hebrew. They journeyed from the east of Shinar, where Noah had settled when he left the ark. They were, therefore, now travelling westward.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 10, 27 - The Confusion of Tongues
- The Confusion of Tongues
1. נסע nāsa‛ “pluck out, break up, journey.” מקדם mı̂qedem “eastward, or on the east side” as in Gen 2:14; Gen 13:11; Isa 9:11 (12).
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6. החלם hachı̂lām “their beginning”, for החלם hăchı̂lām, the regular form of this infinitive with a suffix. יזמוּ yāzmû as if from יזם yāzam = זמם zāmam.
7. נבלה nābelâh usually said to be for נבלה nābolâh from בלל bālal; but evidently designed by the punctuator to be the third singular feminine perfect of נבל nābal “to be confounded,” having for its subject שׂפה śāpâh, “and there let their lip be confounded.” The two verbs have the same root.
9. בבל bābel Babel, “confusion,” derived from בל bl the common root of בלל bālal and נבל nābel, by doubling the first radical.
Having completed the table of nations, the sacred writer, according to his wont, goes back to record an event of great moment, both for the explanation of this table and for the future history of the human race. The point to which he reverts is the birth of Peleg. The present singular passage explains the nature of that unprecedented change by which mankind passed from one family with a mutually intelligible speech, into many nations of diverse tongues and lands.
Gen 11:1
The previous state of human language is here briefly described. “The whole land” evidently means the whole then known world with all its human inhabitants. The universality of application is clearly and constantly maintained throughout the whole passage. “Behold, the people is one.” And the close is on this point in keeping with the commencement. “Therefore was the name of it called Babel, because the Lord had there confounded the lip of all the land.”
Of one lip, and one stock: of words. - In the table of nations the term “tongue” was used to signify what is here expressed by two terms. This is not undesigned. The two terms are not synonymous or parallel, as they form the parts of one compound predicate. “One stock of words,” then, we conceive, naturally indicates the matter, the substance, or material of language. This was one and the same to the whole race. The term “lip,” which is properly one of the organs of articulation, is, on the other hand, used to denote the form, that is, the manner, of speaking; the mode of using and connecting the matter of speech; the system of laws by which the inflections and derivations of a language are conducted. This also was one throughout the human family. Thus, the sacred writer has expressed the unity of language among mankind, not by a single term as before, but, with a view to his present purpose, by a combination of terms expressing the two elements which go to constitute every organic reality.
Gen 11:2-4
The occasion of the linguage change about to be described is here narrated. “As they journeyed eastward.” The word “they” refers to the whole land of the previous verse, which is put by a common figure for the whole race of man. “Eastward” is proved to be the meaning of the phrase מקדם mı̂qedem by Gen 13:11, where Lot is said to journey (מקדם mı̂qedem) from Bethel to the plain of the Jordan, which is to the east. The human race, consisting it might be of five hundred families, journeys eastward, with a few points of deflection to the south, along the Euphrates valley, and comes to a plain of surpassing fertility in the land of Shinar (Herod. 1:178, 193). A determination to make a permanent abode in this productive spot is immediately formed.
Gen 11:3-4
A building is to be erected of brick and asphalt. The Babylonian soil is still celebrated for these architectural materials. There is here a fine clay, mingled with sand, forming the very best material for brick, while stones are not to be found at a convenient distance. Asphalt is found boiling up from the soil in the neighborhood of Babylon and of the Dead Sea, which is hence called the “lacus Asphaltites.” The asphalt springs of Is or Hit on the Euphrates are celebrated by many writers. “Burn them thoroughly.” Sun-dried bricks are very much used in the East for building purposes. These, however, were to be burned, and thereby rendered more durable. “Brick for stone.” This indicates a writer belonging to a country and an age in which stone buildings were familiar, and therefore not to Babylonia. Brickmaking was well known to Moses in Egypt; but this country also abounds in quarries and splendid erections of stone, and the Sinaitic peninsula is a mass of granitic hills. The Shemites mostly inhabited countries abounding in stone. “Asphalt for mortar.” Asphalt is a mineral pitch. The word rendered mortar means at first clay, and then any kind of cement.
Gen 11:4
The purpose of their hearts is now more fully expressed. “Let us build us a city, and a tower whose top may be in the skies.” A city is a fortified enclosure or keep for defense against the violence of the brute creation. A tower whose top may be in the skies for escape from the possibility of a periodical deluge. This is the language of pride in man, who wishes to know nothing above himself, and to rise beyond the reach of an over-ruling Providence. “And let us make us a name.” A name indicates distinction and pre-eminence. To make us a name, then, is not so much the cry of the multitude as of the few, with Nimrod at their head, who alone could expect what is not common, but distinctive. It is here artfully inserted, however, in the popular exclamation, as the people are prone to imagine the glory even of the despot to be reflected on themselves. This gives the character of a lurking desire for empire and self-aggrandizement to the design of the leaders - a new form of the same selfish spirit which animated the antediluvian men of name Gen 6:4. But despotism for the few or the one, implies slavery and all its unnumbered ills for the many. “Lest we be scattered abroad upon the face of the whole land.” The varied instincts of their common nature here speak forth. The social bond, the tie of kinsmanship, the wish for personal safety, the desire to be independent, perhaps even of God, the thirst for absolute power, all plead for union; but it is union for selfish ends.
Gen 11:5-7
These verses describe the nature of that change by which this form of human selfishness is to be checked. “The Lord came down.” The interposing providence of God is here set forth in a sublime simplicity, suited to the early mind of man. Still there is something here characteristic of the times after the deluge. The presence of the Lord seems not to have been withdrawn from the earth before that event. He walked in the garden when Adam and Eve were there. He placed the ministers and symbols of his presence before it when they were expelled. He expostulated with Cain before and after his awful crime. He said, “My Spirit shall not always strive with man.” He saw the wickedness of man; and the land was corrupt before him. He communicated with Noah in various ways, and finally established his covenant with him. In all this he seems to have been present with man on earth. He lingered in the garden as long as his forbearance could be expected to influence man for good. He at length appointed the limit of a hundred and twenty years. And after watching over Noah during the deluge, he seems to have withdrawn his visible and gracious presence from the earth. Hence, the propriety of the phrase, “the Lord came down.” He still deals in mercy with a remnant of the human race, and has visited the earth and manifested His presence in a wondrous way. But He has not yet taken up His abode among people as He did in the garden, and as He intimates that He will sometime do on the renovated earth.
Gen 11:6
In like simplicity is depicted the self-willed, God-defying spirit of combination and ambition which had now budded in the imagination of man. “The People is one” - one race, with one purpose. “And they have all one lip.” They understand one another’s mind. No misunderstanding has arisen from diversity of language. “This is their beginning.” The beginning of sin, like that of strife, is as when one letteth out water. The Lord sees in this commencement the seed of growing evil. All sin is dim and small in its first rise; but it swells by insensible degrees to the most glaring and gigantic proportions. “And now nothing will be restrained from them, which they have imagined to do.” Now that they have made this notable beginning of concentration, ambition, and renown, there is nothing in this way which they will not imagine or attempt.
Gen 11:7
Here is announced the means by which the defiant spirit of concentration is to be defeated. From this and the previous verse we learn that the lip, and not the stock of words, is the part of language which is to be affected, and hence, perceive the propriety of distinguishing these two in the introductory statement. To confound, is to introduce several kinds, where before there was only one; and so in the present case to introduce several varieties of form, whereas language was before of one form. Hence, it appears that the one primitive tongue was made manifold by diversifying the law of structure, without interfering with the material of which it was composed. The bases or roots of words are furnished by instinctive and evanescent analogies between sounds and things, on which the etymological law then plays its part, and so vocables come into existence. Thus, from the root “fer,” we get “fer, ferre, ferens, fert, ferebat, feret, ferat, ferret;” φέρε phere, φέρειν pherein, φέρων pherōn, φέει pherei, ἔφερε ephere, φέρῃ pherē, φέροι pheroi, etc.; ברה perēh, ברה pāroh, פרהo poreh, שפרה pārâh, יפרה yı̂preh, etc., according to the formative law of each language.
It is evident that some roots may become obsolete and so die out, while others, according to the exigencies of communication and the abilities of the speaker, may be called into existence in great abundance. But whatever new words come into the stock, are made to comply with the formative law which regulates the language of the speaker. This law has been fixed as the habitude of his mind, from which he only deviates on learning and imitating some of the formative processes of another tongue. In the absence of any other language, it is not conceivable that he should on any account alter this law. To do so would be to rebel against habit without reason, and to put himself out of relation with the other speakers of the only known tongue.
The sacred writer does not care to distinguish the ordinary from the extraordinary in the procedure of Divine Providence, inasmuch as he ascribes all events to the one creating, superintending, and administering power of God. Yet there is something beyond nature here. We can understand and observe the introduction of new words into the vocabulary of man as often as the necessity of designating a new object or process calls the naming faculty into exercise. But the new word, whether a root or not, if engrafted into the language, invariably obeys the formative law of the speech into which it is admitted. A nation adds new words to its vocabulary, but does not of itself, without external influence, alter the principle on which they are formed. Here, then, the divine interference was necessary, if the uniform was ever to become multiform. And accordingly this is the very point in which the historian marks the interposition of the Almighty.
Philologists have distinguished three or four great types or families of languages. The first of these was the Shemitic or Hebrew family. It is probable that most of the Shemites spoke dialects of this well-defined type of human speech. Aram (the Syrians), Arpakshad, (the Hebrews and Arabs), and Asshur (the Assyrians), certainly did so. Elam (Elymais), succumbed first to the Kushite race (Κίσσιοι Kissioi, Κοσσαῖοι Kossaioi) and afterward to the Persian, and so lost its language and its individuality among the nations. Lud (the Lydians) was also overrun by other nationalities. But this type of language was extended beyond the Shemites to the Kenaanites and perhaps some other Hamites. It includes the language of the Old Testament.
The second family of languages has been variously designated Japhetic, Indo-Germanic, Indo-European and Arian. It is spoken by the great bulk of the descendants of Japheth, and embraces a series of cognate modes of communication, extending from India to the various European colonies of America. It includes Greek, the tongue of the New Testament.
A third class, including the Kushite (Babylonian), Egyptian, and other African languages, has been termed Hamitic. Some of its stocks have affinities both with the Shemitic and Japhetic families.
It is probable that the congeries of unclassed languages (Allophylian, Sporadic, Turanian), including even the Chinese tongues, have relations more or less intimate with one or other of these three tolerably definite families. But the science of comparative philology is only approaching the solution of its final problem, the historical or natural relationship of all the languages of the world. It is evident, however, that the principle of classification is not so much the amount of roots in common, as the absence or presence of a given form. The diversity in the matter may be brought about by assignable natural causes; but the diversity in the form can only arise from a preternatural impulse. Forms may wear off; but they do not pass from one constituent law to another without foreign influence. The speech of a strong and numerous race may gradually overbear and annihilate that of a weak one; and in doing so may adopt many of its words, but by no means its form. So long as a national speech retains any of its forms, they continue to be part of that special type by which it is characterized.
Hence, we perceive that the interposition of Providence in confounding the lip of mankind, is the historical solution of the enigma of philology; the existence of diversity of language at the same time with the natural persistency of form and the historical unity of the human race. The data of philology, indicating that the form is the side of language needing to be touched in order to produce diversity, coincide also with the facts here narrated. The preternatural diversification of the form, moreover, marks the order amid variety which prevailed in this great revolution of mental habitude. It is not necessary to suppose that seventy languages were produced from one at the very crisis of this remarkable change, but only the few generic forms that sufficed to effect the divine purpose, and by their interaction to give origin to all subsequent varieties of language or dialect. Nor are we to imagine that the variant principles of formation went into practical development all at once, but only that they started a process which, in combination with other operative causes, issued in all the diversities of speech which are now exhibited in the human race.
That they may not understand one another’s lip. - This is the immediate result of diversifying the formative law of human speech, even though the material elements were to remain much the same as before. Further results will soon appear.
Gen 11:8-9
The effect of the divine interposition is noted in Gen 11:8-9. “And the Lord scattered them abroad.” Not understanding one another’s mode of speech, they feel themselves practically separated from one another. Unity of counsel and of action becomes impossible. Misunderstanding naturally follows, and begets mistrust. Diversity of interest grows up, and separation ensues. Those who have a common speech retreat from the center of union to a sequestered spot, where they may form a separate community among themselves. The lack of pasture for their flocks and provision for themselves leads to a progressive migration. Thus, the divine purpose, that they should be fruitful and multiply and replenish the land Gen 9:1 is fulfilled. The dispersion of mankind at the same time put an end to the ambitious projects of the few. “They left off to build the city.” It is probable that the people began to see through the plausible veil which the leaders had cast over their selfish ends. The city would henceforth be abandoned to the immediate party of Nimrod. This would interrupt for a time the building of the city. Its dwellings would probably be even too numerous for its remaining inhabitants. The city received the name of Babel (confusion), from the remarkable event which had interrupted its progress for a time.
This passage, then, explains the table of nations, in which they are said to be distinguished, not merely by birth and land, but “every one after his tongue.” It is therefore attached to the table as a needful appendix, and thus completes the history of the nations so far as it is carried on by the Bible. At this point the line of history leaves the universal, and by a rapid contraction narrows itself into the individual, in the person of him who is to be ultimately the parent of a chosen seed, in which the knowledge of God and of his truth is to be preserved, amidst the degeneracy of the nations into the ignorance and error which are the natural offspring of sin.
Here, accordingly, ends the appendix to the second Bible, or the second volume of the revelation of God to man. As the first may have been due to Adam, the second may be ascribed in point of matter to Noah, with Shem as his continuator. The two joined together belong not to a special people, but to the universal race. If they had ever appeared in a written form before Moses, they might have descended to the Gentiles as well as to the Israelites. But the lack of interest in holy things would account for their disappearance among the former. The speakers of the primitive language, however, would alone retain the knowledge of such a book if extant. Some of its contents might be preserved in the memory, and handed down to the posterity of the founders of the primeval nations. Accordingly we find more or less distinct traces of the true God, the creation, the fall and the deluge, in the traditions of all nations that have an ancient history.
But even if this two-volumed Bible were not possessed by the nations in a written form, its presence here, at the head of the writings of divine truth, marks the catholic design of the Old Testament, and intimates the comprehension of the whole family of man within the merciful purposes of the Almighty. In the issues of Providence the nations appear now to be abandoned to their own devices. Such a judicial forsaking of a race, who had a second time heard the proclamation of his mercy, and a second time forsaken the God of their fathers, was naturally to be expected. But it is never to be forgotten that God twice revealed his mercy “to the whole human race” before they were left to their own ways. And even when they were given over to their own willful unrighteousness and ungodlincss, it was only to institute and develop the mystery by which they might be again fully and effectually brought back to reconciliation with God.
The new developments of sin during this period are chiefly three - drunkenness, dishonoring of a parent, and the ambitious attempt to be independent of God’s power, and to thwart his purpose of peopling the land. These forms of human selfishness still linger about the primary commands of the two tables. Insubordination to the supreme authority of God is accompanied with disrespect to parental authority. Drunkenness itself is an abuse of the free grant of the fruit of the trees orignally made to man. These manifestations of sin do not advance to the grosser or more subtle depths of iniquity afterward explicitly forbidden in the ten commandments. They indicate a people still comparatively unsophisticated in their habits.
The additional motives brought to bear on the race of man during the interval from Noah to Abraham, are the preaching of Noah, the perdition of the unbelieving antediluvians, the preservation of Noah and his family, the distinction of clean and unclean animals, the permission to partake of animal food, the special prohibition of the shedding of man’s blood, the institution thereupon of civil government, and the covenant with Noah and his seed that there should not be another deluge.
The preaching of Noah consisted in pressing the invitations and warnings of divine mercy on a wicked race. But it bore with new power on the succeeding generations, when it was verified by the drowning of the impenitent race and the saving of the godly household. This was an awful demonstration at the same time of the divine vengeance on those who persisted in sin, and of the divine mercy to the humble and the penitent. The distinction of the clean and the unclean was a special warning against that conformity with the world by which the sons of God had died out of the human race. The permission to partake of animal food was in harmony with the physical constitution of man, and seems to have been delayed until this epoch for moral as well as physical reasons. In the garden, and afterward in Eden, the vegetable products of the soil were adequate to the healthy sustenance of man. But in the universal diffusion of the human race, animal food becomes necessary.
In some regions where man has settled, this alone is available for a great portion of the year, if not for the whole. And a salutary dread of death, as the express penalty of disobedience, was a needful lesson in the infancy of the human race. But the overwhelming destruction of the doomed race was sufficient to impress this lesson indelibly on the minds of the survivors. Hence, the permission of animal food might now be safely given, especially when accompanied with the express prohibition of manslaying, under the penalty of death by the hands of the executioner. This prohibition was directly intended to counteract the bad example of Cain and Lamek, and to deter those who slew animals from slaying men; and provision was made for the enforcement of its penalty by the institution of civil government. The covenant with Noah was a recognition of the race being reconciled to God in its new head, and therefore suited to be treated as a party at peace with God, and to enter on terms of communion with him. Its promise of security from destruction by a flood was a pledge of all greater and after blessings which naturally flow from amity with God.
Thus, we perceive that the revelation of God to the antediluvian world was confirmed in many respects, and enlarged in others, by that made to the postdiluvians. The stupendous events of the deluge were a marvelous confirmation of the justice and mercy of God revealed to Adam. The preaching of Noah was a new mode of urging the truths of God on the minds of men, now somewhat exercised in reflective thought. The distinction of clean and unclean enforced the distinction that really exists between the godly and the ungodly. The prohibition of shedding human blood is the growth of a specific law out of the great principle of moral rectitude in the conscience, apace with the development of evil in the conduct of mankind. The covenant with Noah is the evolution into articulate utterance of that federal relation which was virtually formed with believing and repentant Adam. Adam himself was long silent in the depth of his self-abasement for the disobedience he had exhibited. In Noah the spirit of adoption had attained to liberty of speech, and accordingly, God, on the momentous occasion of his coming out of the ark and presenting his propitiatory and eucharistic offering, enters into a covenant of peace with him, assuring him of certain blessings.
There is something especially interesting in this covenant with Noah, as it embraces the whole human race, and is in force to this day. It is as truly a covenant of grace as that with Abraham. It is virtually the same covenant, only in an earlier and less developed form. Being made with Noah, who had found grace in the eyes of the Lord, and added to the former expression of the divine favor to man, it explicitly mentions a benefit which is merely the first and most palpable of the series of benefits, temporal and eternal, flowing from the grace of God, all of which are in due time made over to the heirs of salvation. We cannot tell how many of the Gentiles explicitly or implicitly consented to this general covenant and partook of its blessings. But it is only just to the God of Noah to be thankful that there was and is an offer of mercy to the whole family of man, all who accept of which are partakers of his grace, and that all subsequent covenants only help to the ultimate and universal acceptance of that fundamental covenant which, though violated by Adam and all his ordinary descendants, was yet in the fullness of time to be implemented by him who became the seed of the woman and the second Adam.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 6, 7, 9, 12, 20, 27, 29 Speech. Probably Hebrew; in which language we have the…
Speech. Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses. This language has been preserved ever since, though with some alterations. Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin. The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as in Hebrew, do not invalidate the right of the latter. The most respectable authors have, therefore, always declared for it (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 10 The Tower of Babel, the Confusion of Languages, and…
FOURTH SECTION
The Tower of Babel, the Confusion of Languages, and the Dispersion of the Nations
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Gen_11:1-9
1And the whole earth was of one language [lip], and of one speech.1 2And it came to pass, as they journeyed2 from the east3, that they found a plain in the land of Shinar, and they dwelt there. 3And they said one to another, Go to, let us make brick, and burn them thoroughly [literally, to a burning]. And they had brick for stone, and slime had they for mortar [cement]. 4And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name [a signal, sign of renown], lest we be scattered abroad upon the face of the whole earth. 5And the Lord came down to see the city and the tower which the children of men had builded. 6And the Lord said, Behold, the people is one, and they have one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7Go to, let us go down, and there confound their language [on the very spot], that they may not understand one another’s speech. 8So the Lord scattered them abroad from thence upon the face of all the earth; and they left off to build the city. 9Therefore is the name of it called Babel4 [for בַּלְבֶל, division of speech, confusion; other explanations: בָּב בֵּל, gate of Belus, בַּר־בֵּל, castle of Belus], because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth.
GENERAL PRELIMINARY DISCUSSION
1. The literature: Bibelwerk, Matthew, p. 19. The present work, p. 119, where the title of Niebuhr’s work should be more correctly given: “History of Assur and Babel.” Berlin, 1858. Kurtz: “History of the Old Testament.” Haug, on the “Writing and Language of the Second Kind of Cuneiform Inscriptions.” Gottingen, 1855. J. Brandis, on the “Historical Results from the Deciphering of the Assyrian Inscriptions.” Berlin, 1856. Fabri: “The Origin of Heathendom and the Problem of its Mission.” Barmen, 1859. The latest: Kaulen: “The Confusion of Languages at Babel.” Mainz, 1861. Explorers of the ruins of Babylon, especially Rich, Ker-Porter, Layard, Rawlinson, Oppert.
2. The history of the building the tower at Babel forms the limit to the history of the primitive time. It may be regarded as the genesis of the history of the human striving after a false outward unity, of the doom of confusion that God therefore imposed upon it, of the dispersion of the nations into all the world, and of the formation of heathendom as directly connected therewith. In the proper treatment of this there comes into consideration: 1. the relation of the historical fact-consistency of the representation to its universal symbolical significance for the history of the world, and to its special symbolical significance for the kingdom of God; 2. the relation of the fact itself to the common historical knowledge, as well as to the history of the kingdom of God; 3. the relation of the confounding, therein represented, to the original unity of the human race in its language, as well as to the multiplicity that originally lay in human speech; 4. the historical and archæological testimonies; 5. the reflection of the historical fact in the mythical stories.
3. Kurtz correctly maintains (History of the Old Testament, p. 95) against H. A. Hahn, that this place forms the boundary between the history of the primitive time and the history of the Old Testament. Evidently is the history of primeval religion distinguished from the general history of the Old Testament by definite monuments, namely, by the characteristic feature of the faith in promise, as presented in the genealogies, through which faith Abraham, as the type of the patriarchal religion, stands in contrast with Melchidezek, the type of the primitive religion,—even as the morning twilight of the new time stands in contrast with the evening twilight of the old. And so, too, according to Galatians 3 and Romans 4, it is not Moses who is the beginning of the covenant religion, but Abraham. Moreover, in the history of the tower-building there is brought out not only the ground form for the historical configuration the world is to assume, but also the contrast between heathenism and the beginnings of the theocracy. For the sake of this contrast, according to our view, the section may still be regarded as belonging to the first period from the beginnings of the Shemitic patriarchalism; although when regarded in itself alone, and under the historical form of view of the Old Testament, it appears as an introduction to the history of Abraham.
4. The genesis of the human striving after a false outward unity, or uniformity and conformity. As in the history of Cain, the first beginnings of culture in the building of cities, in the discoveries and inventions of the means of living, of art, and of weapons of defence, were buried in their own corruption (since the germs of culture, however lawful in themselves, are overwhelmed in their ungodly worthlessness), and as in the history of Nimrod the post-diluvian beginnings of civilization, and of outward political institutions, were darkened by the indications of despotic violence, so also, in the history of the tower-building, must we distinguish the natural striving of the human race after an essential unity, from their aberration in a bold and violent effort to obtain an outward consistency, an outward uniformity (or conformity rather) to be established at the cost of the inward unity. Delitzsch says correctly (p. 310): “the unity which had hitherto bound together the human family was the community of one God, and of one divine worship. This unity did not satisfy them; inwardly they had already lost it; and therefore it was that they strove for another. There is, therefore, an ungodly unity, which they sought to reach through such self-invented, sensual, outward means, whilst the very thing they feared they predicted as their punishment. In its essence, therefore, it was a Titanic heaven-defying undertaking.”5 The inward unity of faith ought to have been the centre of gravity, the rule and the measure of their outward unity. The historical form of their true unity was the religion of Shem; its concrete middle point was Shem himself. It sounds, therefore, like a derisive allusion to the despised blessing of Shem, when they say: Go to, let us build a tower for us, and make unto ourselves a name (a Shem). When, therefore, the tower-building, the false outward idea of unity is frustrated, then it is that Abraham must appear upon the stage as the effective middle point of humanity, and the preparer of the way for the unity that was to come. Abraham forms the theocratic contrast to the heathen tower-building. Since that time, however, the striving of human nature has ever taken the other direction, namely, to establish by force the outward unity of humanity at the expense of the inward, and in contradiction to it; this has appeared as well in the history of the world monarchies as in that of the hierarchies. The history of Babel had its presignal in the city of Cain, its symbol in the building of the tower, its beginning in the Babylonian world-monarchy; but its end, according to Rev_16:17, falls in the “last time.” The contrast to this history of an outward force-unity is formed by Shem, Abraham, Zion, Christ, the Church of believers, the bride of Christ, according to Rev_21:2; Rev_21:9.
5. The genesis of the confounding to which it was doomed by God. The germinal multiplicity, as contained in the unity of the human race, is to be regarded as the natural basis of the event. We cannot, as has been attempted by Origen and others, derive an organic division of the nations in their manifold contrasts (and just as little the varied multiplicity of life in the world) from the fall merely, or from human corruption. To this effect it is well observed by Delitzsch, that “even without that divine and miraculous interposition, the one original language, by virtue of the abundance of gifts and powers that belong to humanity, would have run through an advancing process of enrichment, spiritualization, and diversity.” This germinal multiplicity forms, therefore, the other side, or the higher, spiritual side, in the confusion of languages; but this, too, we must distinguish in its genesis and in its world-historical consequences. Since the Babylonian tower-building denotes the genesis of the national separations as the genesis of heathendom (but not the monstrous development of heathendom which goes on through the ages), so, in like manner, does it denote the genesis of the speech-confounding, but not its great development in the course of time. This genesis, however, is to be considered in reference to the following points: 1. With the violent striving after an outward unity there is connected the crushing of the diversity. 2. This violent suppression calls out, by way of reaction, the effort and intensity of the diversifying tendency, or the conflict of spirits. 3. With this conflict of spirits there develops itself, also, the contrast of varying views and modes of expression. 4. The disordered and broken unity becomes dissolved into partial unities, which form themselves around the middle points of tribal affinity, and so form their watchwords. Thus far goes on the process of dissolution, in the sin and guilt of the strife after an outward unity. But here comes in the divine judgment in its miraculous imposition: the spirits, the modes of conception, the modes of expression, the tongues themselves, are all so confounded, that there becomes a perfect breach of unity, and more than this, a hostile springing apart of unfettered elements that had been bound up in a forced unity. So did the divine doom establish a genesis in the confusion of languages—a genesis which afterwards, in the course of time, came to its full development.
6. The genesis of the dispersion of the peoples in all the world, and of the formation of heathendom that from thence began. In opposition to the centripetal force of humanity, impaired by its own supertension and the outward alienating tendency, comes now the reaction of the morbid centrifugal power set free by the sentence of God. So commence the national emigrations of antiquity, setting away from the centre of community, forming in this a contrast to the migrations of the Christian time, which maintain their connection with the centre of humanity, the host of the Christian church. In greater and smaller waves of migration do the nations scatter abroad, and grow widely diverse in their separate lands, and in the midst of the views which they awaken; and this to such a degree that everywhere they lose themselves in a peculiarly paganistic autochthonic consciousness, or, as it may be generally styled, a servile life of nature. The line of Shem is least affected by the drawing of this centrifugal power. It extends itself slowly from Babylon, in a small degree to the east, and in great part to the southwest. The main stream of the Hamites takes a southwestern direction towards Canaan and Africa; another stream appears to have turned itself eastwardly over Persia and towards India. The great stream of the Japhethites goes first northward, in order to divide itself into a western and an eastern current; a part, however, in all probability, taking a still more northern direction, until, through upper Asia, it reaches the New World. The most evident division of the Shemites is into three parts, which still reflect themselves in the three main Shemitic languages. The fundamental separation has gone on into wider separations; for example, into the division of the Indian and the Persian Arians. These divisions are, again, in a great degree, effaced by combinations which proceeded from the contrast between earlier and later migrations in the same direction. So, for example, in eastern Asia, the Japhethites appear to have supervened upon the Hamites, in Asia Minor and Persia upon the Shemites; and so, in many ways, have the earlier Japhethite features been overlaid and set aside by the later. In Canaan, on the other hand, the Hamites appear to have supervened upon the original Shemitic inhabitants; and then, again, at a later date, the Israelites supervened upon the Hamitic Canaanites.
The most direct consequence of this dispersion of the nations was the formation of races, in which different factors coöperated: 1. The family type; 2. the spiritual direction; 3. the climate in its strong effect upon the physical ground-forms which were yet in their state of childlike flexibility. A further consequence was the formation of ethnographical contrasts in civilization. In reference to this there must be distinguished:
1) The contrast between the savage nations who had become utterly unhistorical, or perfectly separated from the central humanity, and the historical nations.
2) The contrast of barbarian nations who for a long time preserved a state of negative indifference as compared with the nations that were within the community of culture.
3) The contrast presented by the nations and tribes of isolated culture, as compared with the centralized culture, or that of the world monarchies as it appeared in its latest form, the Græco-Roman-humanitarian sphere of culture.
4) The contrast presented by the nations of this centralized culture, or as it finally appeared in the Græco-Roman-humanitarian culture, as compared with the central theocratic people of cultus or religion.
The last contrasts reveal, as the second consequence, a double counterworking against the paganistic isolization; the first is a tendency to the outer unity (world-monarchy), the other a tendency to the inner unity (theocracy). A third consequence was the war between them.
7. The relation of the historical fact-consistency of the Biblical representation to its symbolical significance for the universal history of the world. It is difficult to determine the chronological order of the tower-building in the Biblical history; it is still more difficult to fix its place in the universal secular history. It is, however, more easy to do this when we assume that the history of the tower-building was that of a gradually elapsing event, which is here all comprehended in its germinal transition-point (as the commencing turning-point), conformably to the representation of the religious historico-symbolical historiography. Following the indications of the Bible itself, we must distinguish two periods: first, the founding of Babel, in consequence of an ungodly centralization fancy of the first human race, and the catastrophe of the commencing dissolution that thereby came in; secondly, the despotic founding of the kingdom of Babel by Nimrod, as connected with it. Add to this a third, which is in like manner attested by the Bible, namely, the further development of Babel as it continued on in spite of the dispersion, and to whose greatness the stories of Ninus and Semiramis, as well as the world-historical ruins of Babylon bear testimony. It is in perfect accordance with the theocratic historiography, that events which occupy periods are comprehended in the germinal points of their peculiar epochs. As this is the case with the tower-building, so does it also hold true of the confusion of languages, and the dispersion of the nations. In regard now to this germinal point especially, it has been wrongly placed in the days of Peleg, in supposed accordance with what was said, Gen_10:25, concerning the meaning of the name Peleg. Keil computes that Peleg was born one hundred years after the flood, and draws from thence the wider conclusion, that “in the course of one hundred and fifty to one hundred and eighty years, and in the rapid succession of births, the descendants of the three sons of Noah, who were already married and a hundred years old at the time of the flood, must have already so greatly multiplied as to render credible their proceeding to build such a tower” (p. 120). In respect to the third designated period of the tower-building, Delitzsch thus remarks in relation to the Biblical interpretation of the name Babel (for Balbel, a pilpel form in which the first Lamed has fallen out): “The name Babel denotes the world city where men became dispersed into nations, as the name Jerusalem denotes the city of God, where they are again brought together as one family. As the name Jerusalem obtains this sense in the light of prophecy, so is the name given to Babel, no matter whether with or without the design of the first namer, a significant hiero-glyph of that judgment of God which was interwoven in the very origin of this world-city, and of that tendency to an ungodly unity which it has ever manifested. That the name, in the sense of the world-city itself, may denote something else, is not opposed to this. The Etymologicum Magnum derives it ἀπὸ τοῦ βήλου, and so, according to Masudi, do the learned Persians and Nabatæans. It has, accordingly, been explained as the gate or the house, or, according to Knobel, the castle of Belus (בָּ equal to בָּב or בֵּית, or בּר for בִּירַת). Schelling’s remark that bab in the sense of gate is peculiar to the Arabian dialect, is without ground; it is just as much Aramaic as Arabic. The verb בָּב, intrare, like בָּם ascendere, is a very old derivative from בּא, inire. But Rawlinson and Oppert have shown, on the authority of the inscriptions, that the name of the god is not בֵּל, but אֵל (the Babylonian Phœnician Kronos), and בָּבֶל, therefore, denotes the gate of El.” If the development of heathenism, in a religious sense, and, therefore, the development of idolatry, is regarded as a gradual process, the heathenish tendency at the time of Nimrod could not have been far advanced. Its more distant beginning is probably to be placed in the very time of the catastrophe; for the confusion of fundamental religious views may, in general, furnish of itself an essential factor in the confusion of languages.
On the situation of the land of Shinar and Babylon this side of the Euphrates, compare the Manuals for the old geography by Forbiger and others. Concerning the ruins of the old Babel, and Babel itself, compare Winer’s “Real Lexicon,” the “Dictionary for Christian People,” and Herzog’s “Real Encyclopedia,” under the article “Babel.” In like manner Delitzsch, p. 212; Knobel, p. 127, and the catalogue of literature there given.
8. The special symbolic significance of Babel for the kingdom of God. Here there are to be distinguished the following stages: 1. The significance of the tower-building; 2. the Babel of Nimrod, or the despotic form of empire, and its tendency to conquest; 3. the significance of the world-monarchy of Nebuchadnezzar; 4. the Old Testament symbolic interpretation of Babel (Psalms 137; Isaiah 14; Jeremiah 50; Dan_2:37; Dan_7:4; Habakuk); 5. The New-Testament apocalyptic Babylon (Revelation 14, 16, 17). Throughout Holy Scripture, Babel forms a world-historical antithesis to Zion.
9. The relation of the confounding, as presented, to the original unity of the human race, as also to the original multiplicity as lying at the foundation of human speech. The two poles by which the catastrophe of the speech-confounding are limited, are the following: In the first place, even after the confusion of languages, there exists a fundamental unity; there is the logical unity of the ground-forms of language (verb, substantive, etc.), the rhetorical unity of figurative modes of expression, the lexical unity of kindred fundamental sounds, the grammatical unity of kindred linguistic families, such as the Shemitic, the Indo-Germanic, and the historical unity in the blending of different idioms; as, for example, in the κοινή, or common dialect, there are blended the most diverse dialects of the Greek; so in the New-Testament Greek, to a certain extent, the Hebrew and old Greek; in the Roman languages, Latin, German, and Celtic dialects; so, also, in the English; in the Lutheran High German, too, there are different dialects of Germany. Science takes for its reconciling medium an ideal unity from the beginning of the separations; faith supposes a real unity, and so, finally, Christendom and the Bible. In the second place, however, it must be acknowledged that in the original manifoldness of human power and views there was already indicated a manifoldness of different modes of expression. “Indeed,” says Delitzsch, “even if this wonderful divine interposition had not taken place, the one primitive speech would not have remained in stagnant immobility. By reason of the richness of the gifts that are stored in humanity, it would have run through a process of progressive self-enrichment, spiritualization, development, and manifold diversity; but now, when the linguistic unity of humanity was lost, together with its unity in God, and with it, also, the unity of an all-defining consciousness, there came, in the place of this multiplicity in unity, a breaking up, a cleaving asunder, where all connection seems lost, but which, nevertheless, through a thousand indices, points back to the fact of an original oneness. For, as Schelling says, confusion of language only originates wherever discordant elements which cannot attain to unity can just as little come from one another. In every developing speech the original unity works on, even as the affinity partially shows; a taking away of all unity would be the taking away of language itself; and, thereby, of everything human,—a limit to which, according to Schelling’s judgment, the South American Indians are approaching, as tribes that can never become nations, and which are yet a living witness of a complete and inevitable disorganization” (Delitzsch, p. 114, 115). In accordance with the religious character of Holy Scripture, we must, before all things, regard the confusion of languages as a confusion of the religious understanding. Languages expressive mainly of the subjective, languages of the objective, those of an ingenuous directness, and those of acute or ingenious accommodation, must very soon present great contrasts.
In regard to the original language, which preceded the confusion, and formed its ground, the learned men of the Jewish Synagogue, and after them, the church fathers, as well as many orthodox theologians (among the modems with some limitation, Pareau, Havernik, Von Gerlach, Baumgarten), have expressed the opinion that the Hebrew was the language of the primitive time and of Paradise, and that it was propagated after the flood by the race of Eber. On the contrary, however, it is observed that Abraham himself did not originally speak Hebrew, but Aramaic.6 “On this account,” says Delitzsch, “we must regard as better grounded the position of the Syriac, Aramaic, and Persian writers, that the Syriac, or the Nabatæan, was the primitive speech, and that in the confusion of tongues it was still retained as the language of Babylon. But, moreover, the Shemitic in its general acceptation,” he continues, “cannot lay claim to that perfection which must have belonged to the primitive speech. We find nothing to urge against the supposition that the original language, as such, may have become lost in those that are historically known” (Delitzsch, p. 316; Keil, p. 119). Nevertheless, we do not believe that this supposition receives any strength from what is a mere prejudice, namely, that in respect to its structure the paradise language must have been a very perfect one. The speech of holy innocence has no need to prove its claims through forms developed with great exactness. As the Shemitic verbal forms lie in the middle between the monosyllabic character of the Chinese and the polysyllabic character of the Indo-Germanic; as they carry with themselves, also, in a high degree, that impression of immediateness, of the onomatopic, of the sensible presentation of the spiritual, of the spiritualizing of the sensible, so, without doubt, do they lie specially near to the ground-form of different national tongues. In respect to the relation of the different languages, there may be compared the following writings as specially belonging to the subject, namely: Delitzsch: “Jeschurun;” Fürst: “Concordance;” “Treatises of Kunic,” Ernest Renan; see Delitzsch, p. 632. Besides these, Kaulen, p. 70 (The Hebrew in its peculiar character stands nearest to the conception of the primitive speech).
Zahn, in his treatise (“The Kingdom of God,” p. 90), presents a clear idea of the similarity of different languages. “The great ‘Language Atlas’ of Balbi is designed on the most carefully considered principles (Paris, 1826). After a keenly investigated division of language and dialect, he designates eight hundred and sixty languages as spoken on the earth, namely, fifty-three in Europe, one hundred and fifty-three in Asia, one hundred and fifteen in Africa, four hundred and twenty-two in America, one hundred and seventeen in the fifth portion of the world; and yet at this day must the whole sum be taken at a greater number, especially in consequence of researches in Africa.” Kaulen. Linguistic investigations that belong here are connected with the names of Herder, Adelung, Vater, Klaproth, Balbi, Remüsat, W. Von Humboldt, Schleicher, Heyse, Bopp, Steinthall, Pott, Schott, Ewald, Fürst, Bunsen, Max Müller, Jones, Oppert, Haug, and others. In favor of the original unity of languages, as against Pott and others who call it in question, see Kaulen, p. 26; “Treatises on the Origin of Languages,” by the same author, p. 106.
10. The historical and archœological testimonies for the fact of the confusion of languages. Bunsen: “Comparative Philology would have been compelled to set forth as a postulate the supposition of some such division of languages in Asia, especially on the ground of the relation of the Egyptian language to the Shemitic, even if the Bible had not assured us of the truth of this great historical event. It is truly wonderful, it is matter of astonishment, [it is more than a mere astounding fact,] that something so purely historical [and yet divinely fixed], something so conformable to reason, [and yet not to be conceived of as a mere natural development], is here related to us out of the oldest primeval period, and which now, for the first time, through the new science of philology, has become capable of being historically and philosophically explained.” Between this history and the previous chapter must lie the primitive history of the eastern Asiatics, namely, the time of the formation of the Chinese language, that primitive speech that has no formative words, that is, no inflecting forms. The Chinese can hardly take rank as a radical language, but only as a very ancient and strikingly one-sided ramification. To the linguistic testimonies there may be added the fact that Babylon became the oldest world-monarchy; there is also its very ancient fame, and the fact that the influence which went out from Babylon has in the most varied forms pervaded the whole history of the world, to say nothing of its giant ruins and the desolation which has so long rested as a judgment upon them.”
11. The mirroring of the confusion of languages as found in the mythical stories. See Delitzsch, p. 313; Lücken, p. 278; Eusebius, Prœparatio, ix. 14. Abydenus: “Some say that the men who first came forth from the earth, being confident in their greatness and strength, and despising the gods in their fancied, estimation of their own powers, undertook to build a high tower in the place where Babylon now is. They would already have made a near approach to the Heavens, had not the winds come to the help of the gods and overturned their tower. Its ruins have received the name of Babylon. Men had hitherto spoken but one language, but now, in the purpose of the gods, their speech became diverse; to this belongs the war that broke out between Kronos and Titan.
EXEGETICAL AND CRITICAL
1. Gen_11:1-2. The settling in the land of Shinar.—The whole earth, that is, the whole human race.—One language and one speech (Lange more literally, one lip and one kind of words). The form and the material of language were the same for all.—From the East (Lange renders, towards the East. Our margin, Eastward).—From the land of Ararat, southeast (מקדם as one word: the land of, or from the East).—A plane.—For them, as they came from the highlands, the plane was the low country, a valley plane (בקעה).—Shinar, the same as Babylonia, though extending farther northward.—And they dwelt there.—The preference for the hill country does not appear to have belonged to the young humanity. Under the most obvious points of view, convenience, fertility, and easier capability of cultivation, seem to have given to these children of nature a preference for the plain. Even at this day do the uncultivated inhabitants of the hills sometimes manifest the same choice. In this respect Babylon had for them the charm of extraordinary fruitfulness. Zahn (“Kingdom of God,” p. 86) gives extracts from Hippocrates and Herodotus in proof of the singular productiveness of this land of the palm, where the grain yields from two hundred to three hundred fold. Thence came luxury, which was followed by the cultivation of the paradisaical gardens (Gardens of Semiramis) and a life of sensuality, together with a sensual religious worship.
2. Gen_11:3-4. The building of the tower.—They said one to another, Go to.—Expressive of an animated, decided undertaking.—Let us make brick.—The plain was deficient in stones, whereas, on the contrary, it abounded in a clayey soil which would serve for making bricks, and asphaltum, which was good for mortar. They burnt them to stone instead of merely hardening them in the sun, which otherwise was the more obvious practice.—And they said (again) Go to.—Their success in preparing bricks for their dwellings encouraged them to go farther. They resolved upon the building of a city, and a tower whose top may reach, etc. At the ground of this there evidently lies the impression of immensity as derived from the Babylonian plane, which actually, in its great extent, as some travellers have described it, gives the conception of the sublime. The visible middle point of the same must have been the tower, standing up as a sign of unity for the whole human race. According to the representation, therefore, the words, “even to the heaven,” would mean that the heaven was regarded as something that could be reached; although at a later period such language occurs in a hyperbolical sense.—And let us make us a name.—The expression עָשָׂה לוֹ שֵׁם denotes the appointing or establishing for one’s self a signal of renown (Isa_63:12; Isa_63:14; Jer_32:20). The sign of security shall be for them, at the same time, a sign of their fame, and thus, doubtless, would they give themselves a name as a people.—Lest we be scattered abroad.—Not only as a visible signal, but by the glory of its fame shall the tower hold them together. This is the expression of the political and popular feeling of antiquity; in the pride of the national spirit the individual is lost with his strength and his conscience. Such is the characteristic feature of Babel everywhere, whether upon the Euphrates, the Tiber, or the Seine. The individual with his convictions, his freedom, his personality, must be wholly sacrificed to the name of uniformity, whether it be worldly or ecclesiastical. What is said here relates not merely to an ungodly, arbitrary, ambitious, individually titanic undertaking, but to the first introduction of that atheistical and antichristian principle which would not merely promote the prosperity and authority of the whole in connection with the well-being and the freedom of the individual person, but also make the individual an involuntary sacrifice to a unity, which becomes, in that way, a false unity, as well as a false idol placed on the throne of the living God,—and this whether it be called Babel, Rome, the Church, or “la grande nation.” Göethe:
“Be it truth, or be it fable,
That in thousand books is shown,
All is but a tower of Babel,
Unless love shall make them one.”
Or we may adopt as a various reading,
When love of glory makes them one.
The question here relates to the destruction, in their very principles, of the Shemitic call to religion, and the Japhethic tendency to civilization, by a Hamitic confounding of religion and culture, to the obstruction of the true progress of the world and of the state, by resolving the constitution of human history into an immovable Hamitic naturalism. According to Knobel, the whole significance of the fact becomes resolved into one view. “This view (he says) the author imputes to them after the event, since Babylon, that most splendid city, as the Greeks regarded it (Herod. i. 178), did, indeed, redound to the fame of its builders, but, at the same time, would thereby furnish a proof of their impious pride.” And yet, even in Knobel, the world-historical substratum in the representation very clearly appears, when he says, that “according to Berosus and Eupolemus, there were stories among the Chaldæans that those who were saved in the flood, when they came to Babylonia, again restored the place, and especially built there a high tower. For that purpose there met together in Babylonia diverse masses of people, etc.” He proceeds to say, moreover, that Babylon in later times became the central point of the nations, that it was, besides, a very ancient city, that two thousand years before Semiramis it was built for the son of Belus, and that, by reason of its huge magnitude, its temple of Belus, its high tower, and its dissolute morals giving it the appearance of the very home of sin (Curtius, v. 1, 36), as well as on account of its name, it had a peculiar fitness for the Scriptural author’s narration. The symbolical significance, however, of the appearance of Babylon, as matter of fact, is, in this way, wholly effaced.
3. Gen_11:5-8. The intervention of Jehovah, his counsel and his act. Without the thought of any Jehovistic document, it would be readily conceived that the frustration of such an undertaking must proceed from God as Jehovah, the founder and protector of the divine kingdom. The coming down7 of Jehovah forms a grand contrast to the rebellious uprising of the Babylonians with their tower. The higher they build, so much deeper, to speak anthropopathically, must he descend that he may rightly look into the matter. Moreover, the expression go to, as used by God, forms an ironical contrast to the two-fold go to (הָבָה, come on, give way now), as used by the Babylonians. The one nullifies the other and turns it against them.—This they begin to do, and now nothing will be restrained from them.—This reminds us of the declaration: Adam is become like one of us. Under the form of apprehension there lies an ironical expression of the conscious certainty of the divine rule.—And the Lord came down.—Delitzsch here again reminds us that (according to Hoffman) Jehovah, after the judgment of the flood, had transferred his throne to the heaven. Keil, however, correctly finds, at least in this place, only the anthropopathic expression of the divine interposition.—Behold, the people is one.—עַם, connection, community. The people, as a community, physically self-unfolding, is called גּוֹי (from גוה, probably in the sense of mound-like, extending, swelling8); the people, as an ethical community, a State, as constituted by an idea, is called עָם, from עמם (to bind together, to associate).—They begin to do.—An indication of the future Babel in the world’s history:—And now nothing will be restrained from them.—In truth, if God interpose not, the prospect is opened, that the pride and confidence of men will advance with extreme rapidity towards the destruction of freedom, of the personal life, of the divine seed and kingdom.—Let us go down and there confound their language.—Upon the descent of Jehovah in his beholding, there follows his descent in his counsel.—Let us.—And here, again, according to Delitzsch, does Jehovah include with himself his angels, the executors of his penal justice. Here, as elsewhere, an inappropriate idea.—Let us confound.—Knobel would understand by בלל to separate, and accordingly translates Babel as meaning separation. But thereby is the conception of the act carried into the unmeaning. What is said does not refer properly to a separation merely of human speech. The manner in which it is confounded is not described. According to Koppen, the miracle must have consisted wholly in an inward process, that is, a taking away of the old associations of ideas connected with words, and an immediate implanting of new and diverse modes of expression.9 According to Lilienthal, Hoffman (A. Feldhoff and others) it must have been wholly an outward process, a confusion of the lips, of pronunciation, of dialects; whilst Scaliger holds that differing meanings were connected with like words or sounds. The historical symbolical expression, however, may mean, perhaps, that the process of inward alienation and variation, the ground of which lay in the manifoldness of dispositions, and the reciprocity of spiritual tendencies, became fixed in diverse forms of speech and modes of expression, by reason of a sudden catastrophe brought upon them by God. The heathenish Babylonian tendency reflects itself still in the enigmatical, capriciously varying dialects of the same people, which is sometimes to be remarked in different quarters of the same city, or in the different peasantry of the same community, but which must have especially had place in the earlier times, when isolization became predominant. The first germ of the speech confounding must, accordingly, have shown itself as a diseased action which the fall introduced into the original innate germ of speech development. For a long time it remained naturally latent in the family of Noah, but manifested its full power in the time of the tower-building; and then the effect of that epoch prolongs itself through the whole history of the world. In like manner, however, was there a counter influence, too, from the days of Abraham onward. According to Kaulen (p. 220), the miracle consists in this, “that at that time, and in that region, there was introduced a linguistic change which, although it would have naturally come in in the course of things, would nevertheless have required for its full development other conditions of space and time than those presented.” If there is meant by this only a wonderful acceleration of a natural development, the view does not satisfy. Rightly says Fabri (p. 31): “A confounding of languages presupposes a confusion of the consciousness, a separation of the original speech into many, a disorder and a breach in the original common consciousness in respect to God and the world.—The history of the tower-building is the history of the origin of heathenism.”—So the Lord scattered them abroad.—Out of their purpose comes its direct opposite.—And they left off to build.—That is, as a community of the human race with that distinct tendency. The idea, however, is not excluded, that the Babylonians who remained behind kept on building Babel. The success of the enterprise was frustrated, but not analogous and limited undertakings of the same tendency; it appears, for example, in the great world monarchies. This first disappointment, however, was a type of all others, as they successively become apparent in the catastrophes of these world monarchies, and the last fulfilling will be found in the fall of Babylon, as mentioned in the Apocalypse. “That the structure itself was laid in ruins by an exercise of divine power which afterwards took place, is told us, indeed, by the sibyl, but not by the Scripture.” Delitzsch.
4. Wherefore is the name of it called Babel.—In deriving the name from bab, gate, gate of Bel, or El, the authority of the religious interpretation is not excluded, as Keil supposes in his second note, p. 119. “Only we must distinguish between the frustration of the tower-building and the destruction of the later Babel that was still built on, and which, probably, for the first after the dispersion of the nations, came to be the seat of a heathenish worship.” Concerning the significance and the building material of Babylon, the classical writers agree with the Old Testament,—for example: Herod. i. Gen 178; Strabo, 16; Diodorus, ii. 7; Arrian, Alex. vii. 17; Curt. Alex. 5, 1, 25; Eustath. ad Dyonys. Perieg. 1005. According to them the huge walls of Babylon were made of burnt brick, as were also the magnificent structure of the temple of Belus, and the hanging gardens. According to one, the circumference of the city amounted to 480 stadia, or 60,000 paces; according to others, 385 or 360 stadia (furlongs), making, therefore, a journey of from 18 to 24 hours. The building of most importance was the quadrangular temple of Belus, each side of which was two furlongs in length; out of this there arose, by eight terraces, a strong, massive tower, which, according to Herodotus, was one furlong in length and breadth, and, according to Strabo, one stadium (that is 600 feet) high. The accounts of modern travellers amount to a confirmation of the ancient statements. The remains of the temple of Belus that was overthrown by Xerxes, and now called Birs Nimrod, form a huge mound of ruins, consisting of burnt and unburnt bricks, cemented partly with lime and partly with bitumen. The whole plain of Babylon is covered with mounds of rubbish from the same materials (see Ker-Porter: “Travels,” vol. ii. p. 301; Buckingham: “Travels in Mesopotamia,” p. 472; Layard: “Nineveh and Babylon,” p. 374; and Ritter’s “Geography,” xi. p. 876). “The ancients, for the most part, ascribe the building of Babylon to Semiramis, but this can only be true of its extension and fortification. According to the ancient inscriptions, the city was older than this (Knobel on the Genealogical Table, p. 346), and, according to Gen_10:10, it must have been already in existence at the time of Nimrod.” Knobel. In respect to the city, see also Herzog’sReal-Encyclopœdie, article “Babel.” On the ruins of Babylon, see Delitzsch, p. 312, with reference to the account of the traveller, James Rich. The Arabians regard the ruins of Birs Nimrod as the Babylonian tower that was destroyed by fire from heaven. Delitzsch, who at first regarded Birs Nimrod as the temple of Belus (as Rawlinson, too, supposes), remarks now, on the contrary, that the temple of Belus stood in the middle of the city, but that Birs Nimrod was situated in the suburb Borsippa, two miles south. But now, according to Oppert’s supposition, Borsippa means tower of languages, and, therefore, the opinion has much in its favor that the Birs Nimrod had been already in the very ancient time, the observatory of the Chaldæan astrologers, with which the tower of the speech-confounding stands in historical connection. It seems difficult to suppose that the tower, which was to denote the centre of the earth, should be placed at a mile’s distance outside of the city which was distinctly regarded as the capital of the earth. Moreover, this tower might, at a later day, have become the tower of Belus. Bunsen, nevertheless, decides for Birs Nimrod (with reference to Rawlinson), and the name supports the conclusion that the tradition speaks for this place. Of special importance, besides, is the inscription of Borsippa, as given by Oppert, which introduces Nebuchadnezzar as speaking, and according to which the first building of Birs Nimrod is carried back, in its antiquity, 42 generations. See Fabri, p. 49.
DOCTRINAL AND ETHICAL
1. See the preliminary discussion. Analogous to this gigantic undertaking of the young humanity are the later monumental buildings of the Egyptians, of the Indians, of Greece, and of other lands. Like the mythological systems of the civilized nations of antiquity, they present an historical contradiction of a favorite modern view, according to which the whole human race had only gradually worked itself out of an animal or beastly state.
2. The character and the teleology of heathenism. The essence of heathenism is strikingly characterized in our narration as a diseased oscillation between the attraction of humanity to unity, on the one hand, and to multiplicity and unrestrained dismemberment on the other. From the Babylonish striving after an outward unity proceeds the first dispersion of the nations. This afterwards takes the form of a dismemberment of the same in a peculiar sense; it becomes, in other words, a heathenish, national, or local consciousness, an idolatrous, antochthonic consciousness, growing wild with the notions of a national earth and a national heavens, whilst, in its utter disorder, it sinks down to the mere prejudice which regards every stranger as an enemy (hostis), and proceeds, at last, to that absolute exclusiveness which causes the inhabitant of the island to put to death any one from abroad, and the Bushman to threaten every new comer with his poisoned arrows. In the same manner, from a religious striving after a pantheistic world-view, there originates the first declining of the spirit into polytheism. And then, too, the different world-monarchies furnish a proof that the diseased centripetal drawing in the world ever works in interchange with that centrifugal tendency. Upon the downfall of any such world-monarchy, there follows again, in various ways, a dissolution and a dispersion of elements. Even in the history of the Church do we find a shadowy outline of the same process; and yet it is just the task and the daily work of the essential Church to mediate more and more the true development and appearance, both of unity and variety, among the nations; though in truth it does this through the light and law of the Gospel as it goes out from the spiritual Zion, or that true kingdom of God which has its organization in the Church. The true reciprocity between unity and division constitutes the life of humanity. The false, feverish, exaggerated reciprocity, which tends to the overstraining, and, at the same time, the division and dissolution of both these influences, is its disease and its death. The striving of the world-monarchies breaks down against the power of the national individualities. Again, the national isolations are interrupted and broken up by the world-monarchies. But dispersion has the special effect to distribute the evil, to dismember, to send one people as a judgment upon another, until there is awakened in all a feeling of the need of deliverance and unity. Here belong the ethnographic and the mythologic systems. In respect to the first, compare Lange’s “Miscellaneous Writings,” i. p. 74. On the last, see Lange’s treatise entitled, Die Gesetzlich-Catholische Kirche als Sinnbild.
3. As the myth of the Titans reflects itself in the creative periods, so does it also in the Babylonish tower-building.
4. Fabri, p. Genesis 44 : “In a manner more or less distinctly marked, since the time of Babel, has every nation, and every group of nations, had spread over it its peculiar veil (Isa_25:7) which has impregnated and penetrated the whole national consciousness. Even in the present age of the world does this remain, not yet broken through, morally and spiritually, by whole nations, but only by individuals out of every nation, who in Christ have attained to the participation of a new and divine birth,—these, however, being the very core and heart of such nations, and forming with one another a people in a people. For in Christ alone does man awake to a universal theanthropic consciousness.” [True indeed, but Christ, according to Matthew 13, works after the manner of leaven; and in fact, as a principle of new life for the whole humanity (Rom_5:12), and the veils of the nations are gradually lifted up before they are wholly removed or torn away. It is not the individuals and the nations that form the contrast in the present course of the world, but the grain (the elect) and the chaff in the nations,—in other words, the contrast between the believing and the unbelieving—between people and people.]
5. The ironical element in the rule of the divine righteousness (see Gen_3:22) appears again in the history of the tower-building, after its grandest display in the primitive time. It is just from the false striving after the idol of an outward national unity, that God suffers to go forth the dispersing of the nations. Without doubt, too, is there an ironical force in the words: “and now nothing will be restrained from them” (Gen_11:7).
6. In this demonical effort of the Babylonians to build a tower that should reach to heaven, there still remains an element of good. By means of it, in later times, they appeared as the oldest explorers of the stars, who discovered the zodiac and many other astronomical phenomena,—as astronomers, in fact, with their searching gaze raised to heaven, although their science was covered under an astrological veil. The unfinished tower was transformed into an observatory; and how vast the benefit that from thence has come to man!
7. The heathenish yet Titanic energy of the Babylonian spirit proves itself in the fact, that whilst in the one direction their worship went to the extreme of offering human sacrifices, it became, on the other, a service of revolting licentiousness.
8. “Let us build us a tower and make us a name.” The antithetic relation which this watchword of theirs bore to Shem (the name), and the destination that God had given to him that he should be the potential central point of humanity, may also be indicated by the name Nimrod (נִמְרֹד, come on, now let us rebel). And so, according to the view of Roos, may the race of Ham have become engaged with special zeal in this tower-building, for the very purpose of weakening the prophecy. But, then, that would lead to the conclusion of a variance with the Shemites, and an overpowering of them, whereas our history represents it as a universal understanding. Moreover, in Gen_10:10, Nimrod appears, not as the builder of Babel, but as the founder of the kingdom of that name; whereas Genesis 11 relates to the building of the city itself. We must, therefore, suppose that in the understanding mentioned, Genesis 11, the Shemites were either infatuated, or that they were silenced. The text, however, supposes an understanding of the races. We may, perhaps, assume that, in the designation of the tower, Shem’s priority was symbolically indicated, and that on this account his race would be satisfied. There would result, then, a distinct consequence. Upon this free federal cooperation of the patriarchal races, there followed the despotic exaltation of Nimrod, which contributed, moreover, to hasten the Babylonic dissolution. We make more difficult the view we take of the transaction when we measure the greatness of the tower before the dispersion by the later magnitude of the tower of Belus, or of the Bris Nimrod. “Mesopotamia,” says Bunsen, “is covered from north to south with ruins and localities with which the name of Nimrod is everywhere connected; as in Babylonia so also in Nineveh, lying farther of and eastward from upper Mesopotamia; even the country of the Riphæan mountains, at the source of the Tigris, and so the part of Armenia which lies north from Nineveh, and west of the lake Van, has its Mount Nimrod.”
HOMILETICAL AND PRACTICAL
The tower of Babel in its historical and figurative significance: a gigantic undertaking, an apparent success, a frustrated purpose, an eternal sign of warning. 2. The repeating of the same history in the political and ecclesiastical spheres.—The spiritual history of Babylon to its latest fulfilling according to the Apocalypse. The confusion of languages at Babel, and the scene of the Pentecost at Jerusalem.—Babel and Zion.—Babel, confusion; Jerusalem, peace. Christianity, God’s descent to earth, to unite again the discordant languages. Christianity, in what way it makes the languages one: 1. In that from all spirits it makes one spirit of life; 2. from all peoples one people; 3. from all witnessings, one confession of faith, one doxology, one salutation of love.
Starke: Supposition, that first after the flood men drew from Armenia towards Persia, then eastward towards Babylon. Hedinger: Pride aims ever at the highest. Avarice and ambition have no bounds (Jer_23:23; Luk_1:51).
Lisco: The design of the tower-building is threefold: 1. To gratify the passion for glory which would make itself a name; 2. defiance of God, reaching even to the heaven, his seat of habitation; 3. that the tower might be a point of union and of rendezvous for the whole human race. Selfishness ever separates; so was it here; love and humility alone constitute the true and enduring bond; but this is found only in the kingdom of God, never in the kingdom of the world. As here, so evermore, is Babel the name of pride, of show, of vain glory, of national subjugation, of fraud and tyranny upon the earth. As in this place, so is it always the emblem of insolence towards God, of soaring to heaven, of “making its throne among the stars,” and, at the same time, of confusion, of desolation, of God’s derisive irony in view of the giant projects of men (comp. Isaiah 14; Revelation 18).—Gerlach: There are now formed the sharply separated families of the nations, each confined to itself alone, and standing to others in an essentially hostile relation; each must now use and develop its own peculiar power. The whole heathen world knows no more any unity of the human race, until finally, through the Gospel, men again recognize the fact that they are all of one blood, that they have all one great common want, and have for their father one God,—until, in short, the languages which the pride of Babel separated become again united in the love and humility of Zion.
Calwer Handbuch: It is worthy of remark that the modern researches into language have recognized the original affinity of most known languages to one common original speech. The sundering and parting of the nations is God’s own work. As labor was the penalty for the sin of paradise, so is separation the punishment for this sin of pride. In both cases, however, was the punishment at the same time a blessing.
Schröder: It is the spirit of Nimrod that inflates humanity in the plane of Babylon. The tower, as historical fact, is to form the apotheosis of humanity.
Luther: They have no concern that God’s name be hallowed, but all their care and planning turns to this, that their own name may become great and celebrated on the earth. This city and tower of men is fundamentally nothing else than an outward artificial substitute for the inner union before God, and in God.—Roos: It is credible that Ham and his son Canaan should have been especially zealous to hinder this counsel of God, according to which a hard destiny was to befall them—that is, that there should be a separation of the nations, so that Canaan should become the servant of Shem and Japheth.—Luther: God comes down, that is, he gives special heed to them, he ceases to be forbearing. His coming down denotes his revelation of himself, his appearing in a new and great act, whether taken in the sense of mildness or severity. “O that thou wouldst rend the heavens and come down” (Isaiah 64).
Gen_11:7. The salvation of men is a matter of deep concern to our Lord; the boundary he would set to them is the barrier of grace and compassion.—G. D. Krummacher: Human plans are confounded that the divine order may proceed from them. Such is the course of the world’s history.
Footnotes:
[1][Gen_11:1.—שָׂפָה אֶחָת זּדְבָרִים אֲחָדִים, one lip and one words, as near as our English can come to it. LXX., χεῖλος ἓι καὶ φωνὴ μία πᾶσι; Vulg., labii unius et sermonum eorumdem; the Syriac, ܠܝܐܐ ܚܙ̣ ܘܘܠܘܠܠ ܚܙ̣, one tongue and one speech; and so the Targum of Onkelos, לִישַׁן חַד וּמַמְלַל חַד. So Greek writers describe those who speak the same language a ὁμόγλωττοι and ὁμόφωνοι. Rashi interprets דברים as referring to the thoughts and counsels rather than to language, regarding that as expressed by שפה: “They came to an understanding,” or “into one counsel,” באו עצה אחת; in which Vitringa agrees with him. Kaulen makes a labored distinction between שפֹה and דברֹים, the first of which he refers to the subjective element in speech, producing the grammatical form, the other to the objective, or the words as the matter of language. In proof, he cites such passages as Psa_12:3, שפת חלקות, lip of flatteries; Exo_6:12, uncircumcised lip; Pro_12:19, lips of truth, etc.; Isa_33:19, עמקי שפה, deep of lipּ But these examples only show that, when there is no contrast intended, שפה, lip, may be taken generally for language (like lingua, the tongue; see Gen_11:9, below), including not only words and pronunciation, but all of thought and expression that belongs to it. To show that דברים and שפה are not tautological here, he quotes Psa_59:13, דְּבַר שְׂפָתֵמוֹ, the word of their lips. But this is needless. It is clear that they are not tautological. They express two distinct ideas; and yet we may doubt whether there is intended such a philosophical antithesis as Kaulen would bring out, though most true in itself, and most important to be considered in the science of language. The first thought would be the other way, namely, that דבר (λόγος) denoted the subjective, and שפה lip, the outward or objective in language; since the first is used of a thought, thing, subject, that which is expressed, as well as the word or expression. The terms here are neither tautological, nor antithetical, but supplemental and intensive. It is the unity of language described in the most comprehensive manner: one lip, that is, one pronunciation, and the same words (דברים אחדים, every one of them (the plural taken distributively), that is, one name for each thing, and one way of speaking it. When they are put in direct contrast, then שפה, instead of the subjective element, as Kaulen maintains, would denote mere sound in distinction from sense, as in the phrase דְּבַר שְׂפָתַיִם, Isa_36:5; 2Ki_18:20; Pro_14:23—speech of the lips, that is, mere empty boasting, sound without sense.—T. L.]
[2][Gen_11:2.—בְּנָסְעָם, literally, in their pulling up. It is used of the taking up the stakes of a tent (see it in its primary sense, Isa_38:12), and is thus pictorially descriptive of a nomadic life, like the Arabic ֽׁב. It is used of the marching in the wilderness, and suggests here the idea of an encampment. The descendants of Noah had hitherto kept together in their rovings.—T. L.]
[3] מִקֶדֶם—rendered from the East. Armenia, the supposed landing-place of the ark, was northwest of Shinar. This has led some to suppose, that the early human race made a detour through Persia, and so were travelling east when they came to Shinar. Others have regarded the ark-mountain as situated to the east, a view which can only be maintained by supposing the naming of the Armenian Ararat to belong to a later period, as a transfer from an older and more easterly region (see text, note p. 308). The original Scripture does not, of itself, determine the location as either east or west; so that the Samaritan version, that makes it Serendib (in Ceylon) is not to be rejected, as in itself false or absurd, any more than the Vulgate location in Armenia, or the Targum and Syriac mountains of Kardu, or the Arabian Mount Judi wherever that may have been. Rashi seems thus to have regarded it when he interprets מִקֶּדֶם as a journeying from הַר קֶדֶם (mountain of the East), mentioned just above, ch.Gen_10:30. Others would render מִקֶּדֶם eastward, or to the east, referring to such passages as Gen_13:11; Num_34:11; Jos_7:2; Jdg_8:11, etc., in all of which, except the first, the term denotes position instead of moving direction, and may, therefore, be regarded as determined from the standpoint, real or assumed, of the narrator or describer. Bochart regards קֶדֶם as a name given to all the country beyond the Euphrates and Tigris, independent of the position of some parts of it in respect to other parts or to regions on the other side. This would seem the best way, if we must render מִקֶּדֶם from the east. But there is an older sense to the root, which may well be regarded as intended here. This primary sense is ante, before, or in front of. Hence its application to time as well as to space. The old country is afterwards called the East, and so קִדְמָה becomes a word of local direction. This primary sense of anteriority gives the idea here demanded, which is not so much any particular direction (the geography not being the thing chiefly in view), as it is the general idea of progress. As they journeyed onward, מקדם, right ahead, in their nomadic roving—from one before to another, or from the place before them to one still farther on—they found a בִּקְעָה, or plain country. Gen_13:12 seems to be like this, and may be rendered in the same way: Abraham and Lot parted; the former settled (יָשַׁב) in the land where they were; or Abraham stopped, as we say in familiar English, but Lot journeyed on, יַיִּסּע מִקֶּדֶם. Compare Gen_11:2, וַיֵּשְׁבוּ שָׁם, and they stopped there (in Shinar), where וַיֵּשֵׁב is in a similar contrast to the nomadic word וַיִּסָּע. Or it may be taken as a word of position: he pitched his tent eastward. In this place the Targum of Onkelos has בְּקַדְמֵיתא, in the East, regarding it as denoting position. So also the Arabic ז ַבָֻל . The LXX., the Vulgate; and the Syriac render it from the East.—T. L.]
[4][Gen_11:9.—קָרָא שְׁמָהּ בָּבֶל called its name Babel, כִי שָׁם בָּלַל, because there he confounded (balel = balbel) the language, etc. There is difficulty, sometimes, in the etymologies given in the Hebrew Bible, but this seems to be a remarkably clear and consistent one. It seems strange that Dr. Lange should show himself inclined to the other far-fetched derivation, which would make it mean either the “gate of Bel,” or “ the gate of El.” Naming cities from the gate is not the most early way, though it came in afterwards, from the gate becoming the important place of commercial, judicial, and political procedure. Schelling is right in saying that באב, ַֿ ָ, for gate, is confined alone to the Arabic, of all the Shemitic tongues. It is entirely unknown to the Hebrew, and if it is ever found in any very late Syriac, it comes from the comparatively modern Arabic use. There is reason, too, to regard בֵּל, notwithstanding a doubt expressed by Rawlinson (Rawlinson: Herod., i. p. 247), as the same with בַעַל, the deified power, or personage, that appears all over the East,—Baal, Lord, Master, and which becomes a general name for monarchs, like Pharaoh in Egypt. In the Babylonian, it becomes Bel or Belus; and in addition to the Phœnician Baal, or Bal, (appearing in many Phœnician and Carthaginian proper names, such as Hannibal, Adsrubal, etc.), we find a Lybian Belus (see Virg.: Æn., i. 621), a Lydian Bel, connected also with a Ninus (Herod., i. 7), besides the common Scriptural appellation of the idol deity so worshipped. In view of these facts, there must be rejected the idea of an early Babylonian monarch, to whom the name was exclusively given. They seem to have used the word in the plural, as the Phœnicians did (בעלים, Baalim), and this accounts for the form it takes, as expressed in Greek, in the Persæ of Æschylus, 657, βαλὴν ἀρχαῖος. Though with a singular adjective, it can be nothing less than בַּעַלִין (Baalin), or, as the whole would be expressed in the later Hebrew, בַּעַלִין הַקַּדמֹנִין. To make this very ancient and memorable name בָּבֵל (Babel) equivalent to the Arabic ַָָ ָב, באב בל or בב בעל, gate of Bel or Baal, would be greatly straining etymology as well as history. Had such a derivation been found in the Bible, it would doubtless have been contemptuously rejected, by some who go so far from the Bible to get it. Nothing can be more direct and consistent than the etymology given in Genesis. The verb בלל is the same with the intensive form בלבל, balbal, from which בבל is softened after becoming a fixed and oft-pronounced name. בלבל, balbel, is an onomatope, exactly like our word babble, and its sense of confusion is probably secondary, coming from this early onomatopic use. The letters L and R are cognate and interchangeable, in the Greek as well as in the Shemitic tongues. Hence balbal and βαρβαρ are the same. Barbarian did not, originally, mean savage, but one who speaks a different language, or who seems to the hearer to babble. It was the place where men first became barbarians to each other (see 1Co_14:11), though the name, as an onomatope, would seem still to belong to them all.—T. L.]
[5][The more carefully the peculiar language of this Babel history is considered, and especially its heaven-defying look, the more probable will appear the view supported by Bryant, which regards it as the origin of the heathen fable of the war of the giants against the gods. The war of the Titans was probably the same, though it appears as a duplicate of the event in the Greek mythology. The latter, however, being set forth as the more ancient event, may, with some reason, be referred to the antediluvian rebellion described in Genesis 6 th. Both of these myths must have had some historical foundation in actual human history; for nothing can be more wild in itself, or more inconsistent with what we know, or may conceive, of the earliest thinking, than those representations of allegorical wars of which some writers are so fond. In the first period of human life, men were too much occupied with the great actual, and this is shown by the very exaggerations of the form which it assumed in history. Myth-making and allegorizing came in afterwards. The war of ideas, of which some talk, shows a previous philosophizing, however crude. The sight of great physical convulsions may have suggested some of these stories; but the actual occurrence of great events in human history was their more probable source.—T. L.]
[6][There could, at this time, have been no great difference between Hebrew and Aramaic. Even in the days of Jacob and Laban, they could not have diverged much; since they appear to have well understood each other in the very beginning of Jacob’s residence. Afterwards, when they parted, they gave two different names (גַּלְעֵד and יְגַר שָׁהֲדוּתָא, Gen_31:47) to the monumental heap of stones; but in so doing, they probably sought as much diversity as the growing change in their respective dialects would afford.—T. L.]
[7] [Gen_11:5.—וַיֵּרֶד יְהוָֹה, And God came down. The Targum of Onkelos renders this וְאִתְגְּלִי יְיָ, and Jehovah was manifested, or revealed himself. So most of the other Jewish authorities. They derived the idea, probably, from such passages as Hos_5:15, where the opposite expression seems to represent God as retiring, and leaving the world to itself: אֵלֵךְ וְאָשׁוּבָה אֶל מְקוֹמִי, I will go and return to my place. So in the seventh verse, Onkelos renders it, Come, let us be revealed. The Arabic follows the Targum, and has ַזַ ׀ַל. Compare also Mic_1:3, יְהוָֹה יוֹצֵא מִמְּקוֹמוֹ וְיָרַד, “For lo, Jehovah goes forth from his place, and comes down and walks upon the high places of the earth.” There is a spirituality in Rabbi Schelomo’s interpretation of this which is lacking in most Christian commentators. “It represents God,” he says, “as coming down from his throne of mercies, כסא רחמים, to his throne of judgment,” כסא הדין, as though the one were in the serene upper heavens (comp. Psa_113:6), and the other nearer to the sphere of this turbulent earth,—implying also that the divine mercy is more retired, less visible to the sense, because more general and diffused, though seen by the eye of faith as sending rain upon the just and the unjust, whilst God’s judgments in the world are more manifest, more extraordinary, more palpable to the sense. It is “his strange work,” זָר מַעֲשֵׂהוּ, Isa_28:21; עֲבֹדָתוֹ נָכְרִיָּה, “his extraordinary doing.” The commentary of Aben Ezra on ירד, Gen_11:5, is very noteworthy: “This is thus said, because every thing that takes place in the world below depends from the powers that are above; as is seen in what is said (1Sa_2:3) מְהַשָּׁמַיִם יִתְכְּנוּ עֲלִילוֹת, from the Heavens events are arranged (in our English Version it is given very poorly, actions are weighed). Wherefore God is said to ride upon the heavens (רוֹכֵב הַשָּׁמַיִם, Deu_33:26); for thus the Scripture speaks with the tongue of men.” With this citation of Aben Ezra, comp. Psa_68:5, “Praise him that rideth on the Heavens by his name Jah,” although many modern commentators differ from the Jewish in their rendering of עֲרָבוֹת. The riding on the Heavens is explained, by the commentator on Aben Ezra, as referring to the outer sphere (according to the astrological technics), in which there are inherent the higher or ultimate causalities, as Rabbi Tanchum says עֲלִילוֹת should be rendered in the verse above quoted, 1Sa_2:3 (see Tanchum: “Comment.” Lam_1:12), or סִבּוֹת, deflecting or turning causalities, as it is explained by him (see 1Ki_12:15). Similar interpretations are given by the Jewish commentaters of such words as הָבָה, Gen_11:7, Go to now, Let us go down. They are used to express the most direct opposition between the ways and thoughts of men and those of God. Says Rabbi Schelomo: “It is מִדָּה כְּנֶגֶד מִדָּה, measure for measure (par pari). Let us build up, say they, and scale the heavens; let us go down, says God, and defeat their impious thought.” Other Rabbins, and Jewish grammarians, have a method of explaining such passages by a very concise yet most significant phrase. This mode of representing things, more humano, they call לְשׁוֹן הַדָּבָר, the language or “tongue of the event,” or the action speaking. Thus Rabbi Tanchum characterizes the words אֲדֹנָי לֹא רָאָה, the Lord not see it, Lam_3:36, as ב׃ַָ ַבַ ב, the tongue or speech of the condition (the supposed language of the wicked actions just before described), whether regarded as actually uttered or not. Thus here, God speaks in what he does, in most direct contrariety to the ways and thoughts of men. The event to be narrated by the sacred historian is the divine intervention in counteraction of human wickedness and folly. To be intelligible, it necessarily includes some statement of the divine thoughts or purposes, as inseparable parts of the res gestæ. This must be done after the manner of men, or it cannot be done at all. These divine purposes and acts are, therefore, represented as speaking. In fact they do speak; and this is what they say most emphatically. It is analogous to the frequent usage in Homeric Greek of φημί, to speak, for οἴομαι, to think; and, in Hebrew, of דבר, word, for thought or thing,—a connection of ideas which is obvious in the English think and thing, as also in the German ding and denken. This language of the event, if it would be expressive, must be characteristic and idiomatic. The הָבָה, go to, of man, is met by a direct response on the part of Deity, and to this end the very same term is used, not ironically, as Lange thinks, but as the most speaking form of the antithesis. This is not like the language of the prophet who hears words spoken in vision. In that case they are truly, though subjectively heard, as the mediate language of the inspiring power, and not alone of the inspired human medium. But in such narrations as these, nothing could better describe the rhetorical peculiarity than this formula of the Jewish critics. It is “the language of the occasion,” not as uttered objectively, or heard subjectively, but still as virtually representing most important parts of the event.
Those who are offended at such a style cannot consistently stop short of a denial of all revelation, as either actual or possible. When we make the objection, we should consider how far it goes. Not only is there shut out the thought of any direct divine intervention in the world’s history, but also every idea whatever of any divine action or personality. Look at the question carefully, and we are compelled to say that thinking, in any such way as we think, and even knowing, in the sense of any particular recognition of anything finite as finite, are as truly anthropopathic exercises as remembering and speaking. It is truly pitiable, therefore, when Rosenmüller, and other commentators like him, indulge in their usual apologizing and patronizing talk about the simple belief of the early ages, deos descendere, atque, ut ex antiqua persuasione credebatur, ad humanum morem consilia agitare, deliberare, rebus ex omni parte perpensis, decernere,—“that the gods actually come down to see, etc.” How far have we got, in these respects, beyond these simple “early people?” What advantage has the most rationalizing commentator over them in the use of any language that will enable him to think of God, or talk of God, without denying the divine personality on the one hand, or bringing in something impliedly and essentially anthropopathic on the other. This language is as much for one age as for another; since here all ages, and all human minds, are very much on a par. But why, it may be asked, could there not have been used terms more general, and which would not have suggested such crude conceptions? It might have been simply said, God intervened to prevent the accomplishment of evil purposes, or he provided means in the course of his general providence, or government of nature and the world, for such an end. This, it may be thought, would have sounded better, and better preserved the dignity of the Scripture. But what is an intervention, but a coming between, and a prevention but a going before, and a, providing, or a providence, but a looking into, a coming down to see what the children of men are doing? We gain nothing by them. Instead of helping the matter, our most philosophical language would only be the substituting of worn-out terms, whose early primary images had faded out, or ceased to affect us conceptually, for other language equally representative of the idea, whilst excelling in that pictorial vividness in which truly dwells that which we most need. This is the suggestive and emotive power, making words something more than arbitrary signs of unknown quantities, like the x y z of the algebraist, where the things signified are mere notions, having no meaning or value except as they preserve the equilibrium of a logical equation. We would have the Bible talk to us philosophically: “the infinite intelligence conditions the finite; the divine power is the conserving principle ever immanent in nature.” But hear how much better the Scripture says this: “the God of old is thy dwelling-place, and underneath are the everlasting arms,” זְרֹעוֹת עוֹלָם, the arms of eternity, the arms that hold up the world. The divine wisdom has adopted this style. It is a mode of diction ever fresh, yet equal to any other as a representative of that which is strictly ineffable, that is, un-utterable in any of those sense-forms in which all human language must terminate, though still belonging to the spiritual intelligence, and known by it as something that truly is. Paul once heard the divine ideas expressed in their own proper words (2Co_12:4), but he could not translate these ἄῤῥητα ῥήματα into the speech of the lower sphere. The language of the Bible is the best that could be given us. It may present stumbling-blocks to the careless reader, or to those who wish to stumble, but still is it true, that the more we study the Holy Scriptures, even in their earliest parts, the more reason do we find to thank God that they are written just as they are.—T. L]
[8][The senses of flowing together which Gesenius gives, or of extending, swelling, as here presented, are not found in any use of the root גו or גוה, but are accommodated, as supposed primary senses, to the meaning required. It is better, however, to deduce it from the sense of interiority, inclusion (implying, exclusion, seclusion, separateness), which is common in the Chaldæan and Syriac. Thus regarded, it would be the political, rather than any physical idea—a nation as a political unity by itself, separate from all others—whilst עָם would denote association. A commuuity within itself in its two aspects, of outward exclusion, and inner binding.—T. L.]
[9][How easily this is done, whether by a power purely physical or divine, is seen in the cases of paralytics, where, the mind remaining clear, the connection between it and the vocal organs is suddenly changed; so that though speech is not lost, its utterances are misplaced, the name of one thing is given to another, or the connection between the usual word and the usual idea seems almost wholly broken up. The individual derangement is a very mysterious thing, as inexplicable now as in the earliest ages of the world. National and popular derangements are more rare, but history records strange movements, that suggest the thought, as the truest, if not the only possible, explanation. Our knowledge of man, of the immeasurable deep within him, of the infinite unknown around and above him, is too small to warrant any positive denial of such statements, or the possibility of such events, whether regarded as supernatural, or as falling within those natural causalities of which we talk so much, and yet, comparatively, know so little.—T. L.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 6, 7, 28, 31 land of Shinar--The fertile valley watered by the Euphrates…
land of Shinar--The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 27, 28, 29, 31, 32 THE CONFUSION OF TONGUES, Gen_11:1-9.
THE CONFUSION OF TONGUES, Gen_11:1-9.
The narrative here again doubles back upon itself to give the cause of the national divisions described in chap. 10. It reverts to an event which took place in the days of Peleg, (Gen_10:25,) the fourth in descent from Shem. As the unity of the human race, in the strictest sense of the word, is declared by the account of the deluge, which reduced all mankind to a single family from which the whole world was repeopled, so in this chapter the unity of language is declared, and the primal cause of all the lingual diversities is set forth. The diversity of languages is a divine judgment upon human selfishness and pride, leading to manifold national misunderstandings and bloody conflicts, thus sorely hindering intellectual and moral progress, yet also serving as a providential hinderance to sin. Pride had already broken the bond of brotherly unity, and hence the human family, feeling the lack of that inward attraction, sought an outward unity. Thus ever in history is man drawn to his brother by his instincts, yet perpetually repelled from him by selfishness. Hence the vast monarchies which in all ages have striven to consolidate the race, yet have ever been distinguished by luxury, or have exploded in revolution. Hence the hierarchies, which, through bloody centuries, have blindly striven to make good the lack of love’s fusing flame by chaining men in the unity of ecclesiastical despotism. As sin vanishes, and the brotherhood of charity is restored, these differences of language will vanish also, for in the Messianic reign all “people, nations, and languages shall serve Him,” (Dan_7:14,) an epoch foreshadowed by the Pentecostal miracle, which made every man to hear the truth in his own language.
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1. Whole earth… one language… one speech — Hebrew, as margin, one lip and one words. The whole population of the earth was one lip, and one kind of words. They were one in the manner (lip) and the matter (words) of language, that is, they had the same words for things, and the same modes of expression. There is no tautology, as in the common translation, but there are here two distinct ideas, 1) the same stock of words, and 2) the same inflexions and pronunciation. The Noachian language was probably the immediate parent of the Hebrew, Arabic, and Syriac. This primitive language has long ago vanished, but its ruins or debris are scattered everywhere, and can, with more or less certainty, be traced toward a parent formation. There are known at present, according to Kaulen, 860 languages, divided into three great families: 1) isolating, 2) agglutinative, and 3) inflective, each of the last two being regarded as derived from the next preceding; and the science of philology, by studying their manifold analogies and differences, is steadily reducing them to species and genera, all leading up to ultimate unity. The lines of variation all converge toward a distant centre, which, though it may never be scientifically reached, yet is seen by scientific faith. While languages are structurally divided, as above, they are also genealogically divided into Shemitic, Hamitic, and Aryan. This last is a provisional division, having a great number as yet unclassified. We give on pp. 156, 157, Schleicher’s genealogical tree of the Shemitic and Aryan families, the dotted lines representing the dead languages. Of course this represents the present phase of philological knowledge and opinion, and is subject to revision by the advance of science. The Hamitic family has not yet been satisfactorily analysed.
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It may be mentioned that the Egyptian is considered by Max Muller as an offshoot of the original Asiatic tongue, before it was broken up into Turanian, Semitic, and Aryan.
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One or two illustrations of the unity in this vast variety may suffice. The consonant t, interchanged with its cognates d and th, is the essential element of the second personal pronoun (English thou) in the principal languages of the Shemitic and Aryan families, both as a separate pronoun and as a personal termination. The Hebrew for thou is attah (masc.) and at, (fem.,) thou killest is Katalta (masc.) and Katalt, (fem.) This consonant conveys the idea of the second person through all the conjugations, or species. The same law is seen in Arabic, Syriac, Ethiopic, and Coptic of the Shemitic family. Look now into the Aryan or Indo-European family, and we find in Sanscrit, tua; in Beng., tui; Russ., tu; Greek, συ; Latin and its descendants, tu; German, Dutch, and Danish, du; Gothic and Saxon, thu; English, thou. As a personal ending it is replaced by or used in connexion with its cognate s; thus, for thou art, we have Sanscrit, asi; Russ., gesi; Greek, εις; Latin, es; German, bist, etc. All languages, as far as analyzed, may, according to Max Muller, be reduced to four or five hundred roots, or phonetic types, which form their constituent elements. These sounds are not interjections, nor imitations, but are produced by a power inherent in human nature when the appropriate occasions arise. Man instinctively uses these sounds to express certain conceptions, and they become modified by composition, inflexion, etc., so as to finally produce the infinite varieties of language. Thus the two consonants B (with its cognates P and F) and R, taken together, are instinctively used to express the idea of bearing, or sustaining; take as examples, פרה, φερω, fero, bhri, bairan, baren, Βαρος, bairn, bear, burden, pario, fructus, fruit, etc.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 16, 19, 20, 22, 24, 26, 27, 28, 29, 31, 32 1. the whole earth] i.e. the inhabitants of the…
1. the whole earth] i.e. the inhabitants of the whole earth, as in Gen_10:25.
one language … one speech] An expressive phrase, denoting that the generations of primitive man, being of one stock, continued to speak one common language. The Jewish tradition, which was followed by Christian tradition, as represented by Patristic, mediaeval, and many modern writers, assumed that Hebrew was the primitive language. This, however, was an assumption resting on no more satisfactory foundation than (1) the proper names of the early Genesis narratives, and (2) the supposition that the language of the Chosen People was sacred and therefore aboriginal. The whole theory has been disproved by the scientific comparative study of languages, and of Hebrew and the cognate Semitic languages in particular.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 8, 9, 10, 27, 28, 29, 31, 32 (1) The whole earth.—That is, all mankind. After giving…
XI.
(1) The whole earth.—That is, all mankind. After giving the connection of the various races of the then known world, consisting of Armenia, the regions watered by the Tigris and Euphrates, the Arabian peninsula, the Nile valley, with the districts closely bordering on the Delta, Palestine, the Levant, and the islands of Cyprus, Rhodes, and Crete; with Lud on his journey to Asia Minor, and the Japhethites breaking their way into Europe through the country between the Caspian and the Black Sea: after this, we go back to the reason of this dispersion, which is found in the confusion of tongues.
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Of one language, and of one speech.—Literally, of one lip, and of words one: that is, both the pronunciation and the vocabulary were identical. As regards this primitive language, whereas but a few years ago the differences between the Sanscrit and the Semitic tongues were regarded as irreconcilable, recent inquiries tend to show that both have a common basis.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 11
Genesis 11
This is a chapter of very deep interest to the spiritual mind. It records two great facts, namely, the building of Babel, and the call of Abraham; or, in other words, man’s effort to provide for himself, and God’s provision made known to faith; man’s attempt to establish himself in the earth, and God’s calling a man out of it, to find his portion and his home in heaven.
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"And the whole earth was of one language and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there...... And they said, Go to, let us build us a city, and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth." The human heart ever seeks a name, a portion, and a centre in the earth. It knows nothing of aspirations after heaven, heaven’s God, or heaven’s glory. Left to itself, it will ever and find its objects in this lower world; ever "build beneath the skies." It needs God’s call, God’s revelation, and God’s power, to lift the heart above this present world, for man is a grovelling creature, alienated from heaven, and allied to earth. In the scene now before us, there is no acknowledgement no looking up to, or waiting on, Him; nor was it the thought of the human heart to set up a place in which God might dwell - to gather materials for the purpose of building a habitation for Him - alas! no; His name is never once mentioned. To make a name for himself was man’s object on the plain of Shinar; and such has been his object ever since. Whether we contemplate man on the plain of Shinar, or on the banks of the Tiber, we find him to be the same self-seeking, self-exalting, God-excluding creature, throughout. There is a melancholy consistency in all his purposes his principles, and his ways; he ever seeks to shut out God, and exalt himself.
Now, in what light soever we view this Babel confederacy, it is most instructive to see in it the early display of mans genius and energies regardless of God. In looking down along the stream of human history, we may easily perceive a marked tendency to confederacy or association. Man seeks, for the most part to compass his great ends in this way. Whether it be in the way of Philanthropy, Religion, or Politics, nothing can be done without an association of men regularly organised. It is well to see this principle - well to mark its incipient working - to see the earliest model which the page of inspiration affords of a human association, as exhibited on the plain of Shinar, in its design, its object, its attempt, its overthrow. If we look around us, at the present moment, we see the whole scene filled with associations. To name them were useless, for they are as numerous as are the purposes of the human heart. But it is important to mark, that the first of all these was the Shinar association, for the establishment of the human interests, and the exaltation of the human name - objects which may well be set in competition with any that engage the attention of this enlightened and civilised age. But, in the judgement of faith, there is one grand defect, namely, God is shut out; and to attempt to exalt man, without God, is to exalt him to a dizzy height, only that he may be dashed down into hopeless confusion, and irretrievable ruin. The Christian should only know one association, and that is, the Church of the living God, incorporated by the Holy Ghost, who came down from heaven as the witness of Christ’s glorification, to baptise believers into one body, and constitute them God’s dwelling-place. Babylon is the very opposite of this, in every particular; and she becomes at the close, as we know, "the habitation of devils." (See Rev. 18)
"And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth; and they left off to build the city." Such was the end of man’s first association. Thus it will be to the end, "Associate yourselves, O ye people, and ye shall be broken in pieces..... gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces." (Isa. 8: 9) How different it is when God associates men! In the second chapter of Acts, we see the blessed One coming down, in infinite grace, to meet man, in the very circumstances in which his sin had set him. The Holy Ghost enabled the messengers of grace to deliver their message in the very tongue wherein each was born. Precious proof this, that God desired to reach man’s heart with the sweet story of grace! The law from the fiery mount was not thus promulgated. When God was telling what man ought to be, He spoke in one tongue; but when He was telling what He Himself was, He spoke in many. Grace broke through the barrier which man’s pride and folly had caused to be erected, in order that every man might hear and understand the glad tidings of salvation - the wonderful works of God." And to what end was this? Just to associate men on God’s ground, round God’s centre, and on God’s principles. It was to give them, in reality, one language, one centre, one object, one hope, one life. It was to gather them in such a way as that they never should be scattered or confounded again; to give them a name and a place which should endure for ever; to build for them a tower and city which should not only have their top reaching to heaven, but their imperishable foundation laid in heaven, by the omnipotent hand of God Himself. It was to gather them around the glorious Person of a risen and highly exalted Christ, and unite them all in one grand design of magnifying and adoring Him.
If my reader will turn to Revelation 7, he will find, at the close thereof, "ALL nations, and kindreds, and people, and tongues," standing round the Lamb; and, with one voice, ascribing all praise to Him. Thus the three scriptures may he read in most interesting and profitable connection. In Gen. 11 God gives various tongues as an expression of His judgement; in Acts 2 He gives various tongues as an expression of grace; and in Rev. 7 we see all those tongues gathered round the Lamb, in glory. How much better it is, therefore, to find our place in God’s association than in man’s! The former ends in glory, the latter in confusion; the former is carried forward by the energy of the Holy Ghost, the latter by the unhallowed energy of fallen man; the former has for its object the exaltation of Christ, the latter has for its object the exaltation of man, in some way or other.
Finally, I would say, that all who sincerely desire to know the true character, object, and issue of human associations, should read the opening verses of Genesis 11; and, on the other hand, all who desire to know the excellency, the beauty, the power, the enduring character of divine association, should look at that holy, living, heavenly corporation, which is called, in the New Testament, the Church of the living God, the body of Christ, the bride of the Lamb.
May the Lord enable us to look at, and apprehend, all these things, in the power of faith; for only in this way can they profit our souls. Points of truth, however interesting; scriptural knowledge, however profound and extensive; Biblical criticism, however accurate and valuable, may all leave the heart barren, and the affections cold. We want to find Christ in the Word; and, having found Him, to feed on Him by faith: This would impart freshness, unction, power, vitality, energy, and intensity, all of which we deeply stand in need of, in this day of freezing formalism. What is the value of a chilling orthodoxy without a living Christ, known in all His powerful, personal attractions? No doubt, sound doctrine is immensely important. Every faithful servant of Christ will feel himself imperatively called upon to "hold fast the form of sound words." But, after all, a living Christ is the very soul and life, the joints and marrow, the sinews and arteries, the essence and substance of sound doctrine. May we, by the power of the Holy Ghost, see more beauty and preciousness in Christ, and thus be weaned from the spirit and principles of Babylon.
We shall, God willing, consider the remainder of Gen. 11 in the next section.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 16, 18, 20, 22, 24, 26, 27, 28, 29, 30, 31, 32 And the whole earth. Ie. the entire population of…
And the whole earth. Ie. the entire population of the globe, and not simply the inhabitants of the land of Shinar (Ingiis; cf. Gen_9:29) Was. Prior to the dispersion spoken of in the preceding chapter, though obviously it may have been subsequent to that event, if, as the above-named author believes, the present paragraph refers to the Shemites alone. Of one language. Literally, of one lip, i.e. one articulation, or one way of pronouncing their vocables. And of one speech. Literally, one (kind of) words, i.e. the matter as well as the form of human speech was the same. The primitive language was believed by the Rabbins, the Fathers, and the older theologians to be Hebrew; but Keil declares this view to be utterly untenable. Bleek shows that the family of Abraham spoke in Aramaic (cf. Jegar-sahadutha, (Gen_31:47) and that the patriarch himself acquired Hebrew from the Canaanites, who may themselves have adopted it from the early Semites whom they displace& While regarding neither the Aramaic, Hebrew, nor Arabic as the original tongue of mankind, he thinks the Hebrew approaches nearest the primitive Semite language out of which all three were developed. ;
HOMILIES BY R.A. REDFORD Vers. 1-9.
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Order brought forth.
We are now to trace the rise of the kingdom of God among the nations. Already in the case of Nimrod, the mighty hunter before the Lord, that is, by permission of Divine providence, the antagonism between the kingdom of God and the kingdoms of this world has been symbolized. Now we find the concentration of the world"s rebellion and ungodliness in the false city, type of the worldly power throughout the Scriptures. It is on the plain of Shinar to which the early migration from the East directed the course of mankind. We are not told at what time the settlement in Shinar took place. As the account of the confusion of tongues is introduced between the larger genealogy and the lesser, we may infer that its object is to account for the spread of nations. Whether we take this Babel to be Nimrod"s Babel or an earlier one is of very little consequence. The whole narrative is full of Divine significance. Notice
I MAN"S BABEL IS A LYING PRETENSION. It rests on an attempt to substitute his own foundation of society for God"s; it is
1. False safety the high tower to keep above the flood.
2. False ambition reaching unto heaven, making a name with bricks and mortar.
3. False unity we be scattered abroad." These are the characteristics of all Babel despotisms. Material foundations to rest upon; lying structures built upon them.
II GOD"S KINGDOM IS NOT REALLY HINDERED BY MAN"S REBELLION. He suffers the Babel structure to be reared, but by his judgments scatters both the men and their projects, making the rebellious conspiracy against himself prepare the way for his ultimate universal triumph. So it has been all through the history of the world, and especially immediately before the coming of the Lord Jesus Christ. The confusion of tongues was a judgment and at the same time a mercy. Those that are filled with such ambitions and build upon such foundations are not fit to dwell together in one place. It is better they should be divided. The investigations into comparative grammar and the genesis of human language point to some primitive seat of the earliest form of speech in the neighborhood indicated. It was certainly the result of the false form of society with which men began, the Nimrod empire, that they could not remain gathered in one community; and as they spread they lost their knowledge of their original language, and were confounded because they understood not one another"s speech. It is remarkable that in the beginning of the kingdom of Christ, the true city of God which shall overspread the world, the Spirit bestowed the gift of tongues, as if to signify that the Babel of man"s lying ambitions was to cease, and in the truth of the gospel men would be united as one family, "understanding one another"s speech. R.
HOMILIES BY W. ROBERTS Ver. 1.
Unity of language.
1. The original birthright of the human race.
2. The lost inheritance of sinful men.
3. The ultimate goal of the Christian dispensation.
4. The recovered heritage of redeemed humanity. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 5, 9, 10, 27 Of one language
Gen_11:1-3
Of one language
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Gods gift of speech
1.
Language or speech God hath allowed to men as men.
2. One language did God vouchsafe to all for good. It was mainly to keep them to the Church.
3. Sin perverts the sweet blessing of one speech to conspiracy against God (Gen_11:9). (G. Hughes, B. D.)
Two kinds of unanimity
Men may do wrong things unanimously, as well as things that are right. We must distinguish between union and conspiracy; we must distinguish between identity and mere association for a given object. Twelve directors may be of one language and of one speech, but the meaning of their unity may be self-enrichment, at the expense of unsuspecting men, who have put their little all into their keeping and direction. It is nothing, therefore, to talk about unanimity in itself considered. We must, in all these things, put the moral question, What is the unanimity about? Is this unanimity moving in the right direction? If it be in a wrong direction, then unanimity is an aggravation of sin; if it be in a right direction, then union is power, and one-heartedness is triumph. But it is possible that unanimity may be but another word for stagnation. There are words in our language which are greatly misunderstood, and unanimity is one of them; peace is another. When many persons say peace, what do they mean? A living, intelligent, active cooperation, where there is mutual concession, where there is courtesy on every hand, where there is independent conviction, and yet noble concert in life? Not at all. They say that a Church is unanimous, and a Church is at peace, when a correct interpreter would say it was the unanimity of the grave, the peace of death. So I put in a word here of caution and of explanation: The whole earth was of one language and of one speech; here is a point of unanimity, and yet there is a unanimous movement in a wrong direction. (J. Parker, D. D.)
One language and one speech
What that language was it is not necessary on the present occasion to examine. The arguments are very strong that it was Hebrew. But the fact that all men did use the same tongue, and the way in which the fact is recorded, lead us to infer that there was something much more than identity of dialect. For we all well know how language is connected with thought and feelings, and how our words react and determine our feelings. So that a oneness of expression will go a great way to produce oneness of soul. Have we not all proved its effect to unite and bind us one with another? Is not that the charm of the familiar language of co-patriots in foreign lands? Is not this one of the secrets of the bliss of song? So that a real and perfectly one language and one speech might be expected to have a most united result on the minds of all who used it, and a most favourable influence on the spirit of true religion. But it is a thing which now is not. No one country has it within itself. No two persons that ever meet have it. It is a lost thing. There is not, truly, upon this earth, in any fraction of it, one language and one speech; and hence a very great part of our sin and our misery! And even if there were a language perfectly the same, yet until there was a setting to rights of disorders which have come into human thought, and until minds were themselves set in one accord, there could not be unity. So that, indeed, there must be something which belongs to a higher dispensation than this. For if the thoughts were disordered, they would themselves give disordered senses to the words spoken. And remember one other thing. In that age, it was not so long after the flood, nor had people been so divided, nor truth so lapsed, but that all must have known the faith of the one true God. And, therefore, their worship must have been one, the same thoughts and the same expressions going up to the same God everywhere. But the world was evidently not yet ripe for unity. Unity is a beautiful flower, but it can only grow in its own proper soil. Then the Fall cropped up, and at once poisoned human nature. They could not use even their one language or their one mind without its unity becoming sin. So they took occasion, by their very oneness, to determine to do two things, which real unity never does. They resolved to make a great monument to their own glory, and they thought to frustrate an original law of God and to break a positive rule of our being. For the primary principle of all religion is that we should seek first the glory of our Maker. Therefore God breathed upon their work, and it was crushed. It was a false unity. They sought their own praise, and it ran contrary to the mind of God. And God Himself at once traced the sin to that root--an unhallowed and unsanctified oneness of mind and language; and God proceeded to punish them in that very thing which they thus misused, and to take away from them that privilege and blessing for which man was not yet educated and prepared. So the Lord scattered them abroad from thence upon the face of all the earth. Said I not right they were not ripe for this precious gift--the omnipotence of unity? Generations must pass; new eras must unfold; Christ must come down and suffer; the Holy Spirit dwell amongst us; the Church must live and work; missionaries must preach; martyrs must die; the whole earth must be regenerate before men could hear their own, their higher, their destined unity. And so the unity, the profane unity, was dashed into hundreds of divergent atoms, and was carried by the four winds to the four corners of the earth. And what was the consequence of this judicial scattering, and this division of the human race which began on the plains of Shinar, and has been increasing ever since, and which we see all around us now? God never does a work, how purative soever it may be, in which there is not a mercy and some purpose or another. Doubtless this scattering of the early post-diluvians carried the knowledge of the true God and of the one faith into all the lands whither they went, even as the early Christians, when they fled from Jerusalem, bore the seed of the gospel into every land. And that knowledge, diluted, indeed, and marred, would go down from generation to generation; and hence, perhaps, the fact--the remarkable fact--that there is no instance in the history of the whole earth of a people, even in the remotest islands of the Pacific, who had not some vestige of the knowledge and worship of a god. And once more there was a plea for prayer, an argument for hope, a pledge of promise--We were all one once, Lord. Thou didst scatter us. Bring back again Thine own image. Give us, give the whole earth, its unity again. I will not now speak of the evil results of that broken language and these severed interests of the family of man. They are too large and too patent to be catalogued here. I will proceed with the unfolding, as it seems to me, of Gods great means for the restitution of unity. From that moment God has steadily, progressively, uniformly carried on His great design to restore the unity which man then fulfilled. Just as He set Himself at once to give back the lost paradise--a better than the first was--has He graciously worked in His working to repair, and much more than repair, the fractured oneness. It became necessary by this dispersion that God should select one family and one race which He should make a special and secure depository of His one truth. Otherwise probably the truth, split and scattered, would not have survived in the earth. And therefore the next fact in history is the call of Abraham. And when God elected Abraham and his descendants to be the stewards of revelation, it was for this very end--that truth might continue one in the world. But in that act of electing grace God did not choose Abraham only, but in Abraham that Seed which was to gather together not only all truth, but all people into Himself. Accordingly, in the fulness of time Christ came. And by His life, death, resurrection, and ascension He became the Head into which all members--thousands and millions of members--were to be gathered and united, and so to make a oneness--oh! how different from all before! how glorious! how entire!--the oneness of one body and one life, the oneness of God. To give effect to, to supplement and complete that unity, the Holy Ghost came as at Pentecost. And at once--mark the fact--He dealt with language, that lost gift--the one language and the one speech; language, doubtless a gift to man at the creation, but now how much more better a gift by the redemption. So it came to pass that the gulf of separation--unknown speech--that great gulf of separation, was, at that moment, taken away. But it was not only in tongue and in speech that they assimilate, but in mind and heart. For the theme and interest of all are one--We do hear them speak in our tongues the wonderful works of God. Observe, then, the effects. At that moment all the Church was really and truly of one heart and one soul; and that union expressed itself in the gift of speech which made all language one. So that the unity was the same, only greater and purer than that before judgment fell upon Babel. And why was it, why was it at Pentecost? It was a beautiful thing, but it did not last. It was a bright rift in the cloud of separation. Why was it, and why did some retain the power of language while in the Church by the gift of tongues, why was it? I have no doubt in my own mind that it was the first drop in the shower--a pledge of what is to be. And will it not one day come--one pure language on the whole earth, one worship, and one service with one consent? But this, I conceive, is the order: First, the body of Christ made one, made one by the individual embodiment into Him of each one of His elect, in His own proper season. Then the mind, made one by the indwelling and inworking of the same Holy Spirit. And then the language, made one by some infusion of the power of the Holy Ghost in the latter days. You have read, perhaps, of two heathen men of different countries, both converted, who met, but could not understand each others speech, when one by chance or providence said Hallelujah, and the other, taking up the formulary, said Amen. And they ran into each others arms. The story may be true or not, but it is a pretty allegory, and a true type of what I believe shall one day be. (J. Vaughan, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v27 Gen_11:27-32; Gen_12:1-5
THE CALL OF ABRAHAM
Gen_11:27-32; Gen_12:1-5
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WITH Abraham there opens a new chapter in the history of the race; a chapter of the profoundest significance. The consequences of Abrahams movements and beliefs have been limitless and enduring. All succeeding time has been influenced by him. And yet there is in his life a remarkable simplicity, and an entire absence of such events as impress contemporaries. Among all the forgotten millions of his own time he stands alone a recognisable and memorable figure. But around his figure there gathers no throng of armed followers; with his name, no vast territorial dominion, no new legislation, not even any work of literature or art is associated. The significance of his life was not military, nor legislative, nor literary, but religious. To him must be carried back the belief in one God. We find him born and brought up among idolaters; and although it is certain there were others besides himself who here and there upon earth had dimly arrived at the same belief as he, yet it is certainly from him the Monotheistic belief has been diffused. Since his day the world has never been without its explicit advocacy. It is his belief in the true God, in a God who manifested His existence and His nature by responding to this belief, it is this belief and the place he gave it as the regulating principle of all his movements and thoughts, that have given him his everlasting influence.
With Abraham there is also introduced the first step in a new method adopted by God in the training of men. The dispersion of men and the divergence of their languages are now seen to have been the necessary preliminary to this new step in the education of the world-the fencing round of one people till they should learn to know God and understand and exemplify His government. It is true, God reveals Himself to all men and governs all; but by selecting one race with special adaptations, and by giving to it a special training, God might more securely and more rapidly reveal Himself to all. Each nation has certain characteristics, a national character which grows by seclusion from the influences which are forming other races. There is a certain mental and moral individuality stamped upon every separate people. Nothing is more certainly retained; nothing more certainly handed down from generation to generation. It would therefore be a good practical means of conserving and deepening the knowledge of God, if it were made the national interest of a people to preserve it, and if it were closely identified with the national characteristics. This was the method adopted by God. He meant to combine allegiance to Himself with national advantages, and spiritual with national character, and separation in belief with a distinctly outlined and defensible territory.
This method, in common with all Divine methods, was in strict keeping with the natural evolution of history. The migration of Abraham occurred in the epoch of migrations. But although for centuries before Abraham new nations had been forming, none of them had belief in God as its formative principle. Wave upon wave of warriors, shepherds, colonists have left the prolific plains of Mesopotamia. Swarm after swarm has left that busy hive, pushing one another further and further west and east, but all have been urged by natural impulses, by hunger, commerce, love of adventure and conquest. By natural likings and dislikings, by policy, and by dint of force the multitudinous tribes of men were finding their places in the world, the weaker being driven to the hills, and being schooled there by hard living till their descendants came down and conquered their conquerors. All this went on without regard to any very high motives. As it was with the Goths who invaded Italy for her wealth, as it is now with those who people America and Africa because there is land or room enough, so it was then. But at last God selects one man and says, "I will make of thee a great nation." The origin of this nation is not facile love of change nor lust of territory, but belief in God. Without this belief this people had not been. No other account can be given of its origin. Abraham is himself already the member of a tribe, well-off and likely to be well-off; he has no large family to provide for, but he is separated from his kindred and country, and led out to be himself a new beginning, and this because, as he himself throughout his life said, he heard Gods call and responded to it.
The city which claims the distinction of being Abrahams birthplace, or at least of giving its name to the district where he was born, is now represented by a few mounds of ruins rising out of the flat marshy ground on the western bank of the Euphrates, not far above the point where it joins its waters to those of the Tigris and glides on to the Persian gulf. In the time of Abraham, Ur was the capital city which gave its name to one of the most populous and fertile regions of the earth. The whole land of Accad, which ran up from the sea-coast to Upper Mesopotamia (or Shinar), seems to have been known as Ur-ma, the land of Ur. This land was of no great extent, being little if at all larger than Scotland, but it was the richest of Asia. The high civilisation which this land enjoyed even in the time of Abraham has been disclosed in the abundant and multifarious Babylonian remains which have recently been brought to light.
What induced Terah to abandon so prosperous a land can only be conjectured. It is possible that the idolatrous customs of the inhabitants may have had something to do with his movements. For while the ancient Babylonian records reveal a civilisation surprisingly advanced, and a social order in some respects admirable, they also make disclosures regarding the worship of the gods which must shock even those who are familiar with the immoralities frequently fostered by heathen religions. The city of Ur was not only the capital, it was the holy city of the Chaldeans. In its northern quarter rose high above the surrounding buildings the successive stages of the temple of the moon-god, culminating in a platform on which the priests could both accurately observe the motions of the stars and hold their night-watches in honour of their god. In the courts of this temple might be heard breaking the silence of midnight one of those magnificent hymns, still preserved, in which idolatry is seen in its most attractive dress, and in which the Lord of Ur is invoked in terms not unworthy of the living God. But in these same temple-courts Abraham may have seen the firstborn led to the altar, the fruit of the body sacrificed to atone for the sin of the soul; and here too he must have seen other sights even more shocking and repulsive. Here he was no doubt taught that strangely mixed religion which clung for generations to some members of his family. Certainly he was taught in common with the whole community to rest on the seventh day; as he was trained to look to the stars with reverence and to the moon as something more than the light which was set to rule the night.
Possibly then Terah may have been induced to move northwards by a desire to shake himself free from customs he disapproved. The Hebrews themselves seem always to have considered that his migration had a religious motive. "This people," says one of their old writings, "is descended from the Chaldeans, and they sojourned heretofore in Mesopotamia because they would not follow the gods of their fathers which were in the land of Chaldea. For they left the way of their ancestors and worshipped the God of heaven, the God whom they knew; so they cast them out from the face of their gods, and they fled into Mesopotamia and sojourned there many days. Then their God commanded them to depart from the place where they sojourned and to go into the land of Canaan." But if this is a true account of the origin of the movement northwards, it must have been Abraham rather than his father who was the moving spirit of it; for it is certainly Abraham and not Terah who stands as the significant figure inaugurating the new era.
If doubt rests on the moving cause of the migration from Ur, none rests on that which prompted Abraham to leave Charran and journey towards Canaan. He did so in obedience to what he believed to be a Divine command, and in faith on what he understood to be a Divine promise. How he became aware that a Divine command thus lay upon him we do not know. Nothing could persuade him that he was not commanded. Day by day he heard in his soul what he recognised as a Divine voice, saying: "Get thee out of thy country and from thy kindred and from thy fathers house, unto a land that I will show thee!" This was Gods first revelation of Himself to Abraham. Up to this time Abraham to all appearance had no knowledge of any God but the deities worshipped by his fathers in Chaldea. Now, he finds within himself impulses which he cannot resist and which he is conscious he ought not to resist. He believes it to be his duty to adopt a course which may look foolish and which he can justify only by saying that his conscience bids him. He recognises, apparently for the first time, that through his conscience there speaks to him a God Who is supreme. In dependence on this God he gathered his possessions together and departed.
So far, one may be tempted to say, no very unusual faith was required. Many a poor girl has followed a weakly brother or a dissipated father to Australia or the wild west of America; many a lad has gone to the deadly west coast of Africa with no such prospects as Abraham. For Abraham had the double prospect which makes migration desirable. Assure the colonist that he will find land and have strong sons to till and hold and leave it to, and you give him all the motive he requires. These were the promises made to Abraham-a land and a seed. Neither was there at this period much difficulty in believing that both promises would be fulfilled. The land he no doubt expected to find in some unoccupied territory. And as regards the children, he had not yet faced the condition that only through Sarah was this part of the promise to be fulfilled.
But the peculiarity in Abrahams abandonment of present certainties for the sake of a future and unseen good is, that it was prompted not by family affection or greed or an adventurous disposition, but by faith in a God Whom no one but himself recognised. It was the first step in a life-long adherence to an Invisible, Spiritual Supreme. It was that first step which committed him to life-long dependence upon and intercourse with One Who had authority to regulate his movements and power to bless him. From this time forth all that he sought in life was the fulfilment of Gods promise. He staked his future upon Gods existence and faithfulness. Had Abraham abandoned Charran at the command of a widely ruling monarch who promised him ample compensation, no record would have been made of so ordinary a transaction. But this was an entirely new thing and well worth recording, that a man should leave country and kindred and seek an unknown land under the impression that thus he was obeying the command of the unseen God. While others worshipped sun, moon, and stars, and recognised the Divine in their brilliance and power, in their exaltation above earth and control of earth and its life, Abraham saw that there was something greater than the order of nature and more worthy of worship, even the still small voice that spoke within his own conscience of right and wrong in human conduct, and that told him how his own life must be ordered. While all around him were bowing down to the heavenly host and sacrificing to them the highest things in human nature, he heard a voice falling from these shining ministers of Gods will, which said to him, "See thou do it not, for we are thy fellow-servants; worship thou God!" This was the triumph of the spiritual over the material; the acknowledgment that in God there is something greater than can be found in nature; that man finds his true affinity not in the things that are seen but in the unseen Spirit that is over all. It is this that gives to the figure of Abraham its simple grandeur and its permanent significance.
Under the simple statement "The Lord said unto Abram, Get thee out of thy country," there are probably hidden years of questioning and meditation. Gods revelation of Himself to Abram in all probability did not take the determinate form of articulate command without having passed through many preliminary stages of surmise and doubt and mental conflict. But once assured that God is calling him, Abraham responds quickly and resolutely. The revelation has come to a mind in which it will not be lost. As one of the few theologians who have paid attention to the method of revelation has said: "A Divine revelation does not dispense with a certain character and certain qualities of mind in the person who is the instrument of it. A man who throws off the chains of authority and association must be a man of extraordinary independence and strength of mind, although he does so in obedience to a Divine revelation; because no miracle, no sign or wonder which accompanies a revelation can by its simple stroke force human nature from the innate hold of custom and the adhesion to and fear of established opinion: can enable it to confront the frowns of men, and take up truth opposed to general prejudice, except there is in the man himself, who is the recipient of the revelation, a certain strength of mind and independence which concurs with the Divine intention."
That Abrahams faith triumphed over exceptional difficulties and enabled him to do what no other motive would have been strong enough to accomplish, there is therefore no call to assert. During his after-life his faith was severely tried, but the mere abandonment of his country in the hope of gaining a better was the ordinary motive of his day. It was the ground of this hope, the belief in God, which made Abrahams conduct original and fruitful. That sufficient inducement was presented to him is only to say that God is reasonable. There is always sufficient inducement to obey God; because life is reasonable. No man was ever commanded or required to do anything which it was not for his advantage to do. Sin is a mistake. But so weak are we, so liable to be moved by the things present to us and by the desire for immediate gratification, that it never ceases to be wonderful and admirable when a sense of duty enables a man to forego present advantage and to believe that present loss is the needful preliminary of eternal gain.
Abrahams faith is chosen by the author of the Epistle to the Hebrews as an apt illustration of his definition of Faith, that it is "the substance of things hoped for, the evidence of things not seen." One property of faith is that it gives to things future, and which are as yet only hoped for, all the reality of actual present existence. Future things may be said to have no existence for those who do not believe in them. They are not taken into account. Men do not shape their conduct with any reference to them. But when a man believes in certain events that are to be, this faith of his lends to these future things the reality, the "substance" which things actually existing in the present have. They have the same weight with him, the same influence upon his conduct.
Without some power to realise the future and to take account of what is to be as well as of what already is, we could not carry on the common affairs of life. And success in life very greatly depends on foresight, or the power to see clearly what is to be and give it due weight. The man who has no foresight makes his plans, but being unable to apprehend the future his plans are disconcerted. Indeed it is one of the most valuable gifts a man can have, to be able to say with tolerable accuracy what is to happen and what is not; to be able to sift rumours, common talk, popular impressions, probabilities, chances, and to be able to feel sure what the future will really be; to be able to weigh the character and commercial prospects of the men he deals with, so as to see what must be the issue of their operations and whom he may trust. Many of our most serious mistakes in life arise from our inability to imagine the consequences of our actions and to forefeel how these consequences will affect us.
Now faith largely supplies the want of this imaginative foresight. It lends substance to things future. It believes the account given of the future by a trustworthy authority. In many ordinary matters all men are dependent on the testimony of others for their knowledge of the result of certain operations. The astronomer, the physiologist, the navigator, each has his department within which his predictions are accepted as authoritative. But for what is beyond the ken of science no faith in our fellow-men avails. Feeling that if there is a life beyond the grave, it must have important bearings on the present, we have yet no data by which to calculate what will then be, or only data so difficult to use that our calculations are but guesswork. But faith accepts the testimony of God as unhesitatingly as that of man and gives reality to the future He describes and promises. It believes that the life God calls us to is a better life, and it enters upon it. It believes that there is a world to come in which all things are new and all things eternal; and, so believing, it cannot but feel less anxious to cling to this worlds goods. That which embitters all loss and deepens sorrow is the feeling that this world is all; but faith makes eternity as real as time and gives substantial existence to that new and limitless future in which we shall have time to forget the sorrows and live past the losses of this present world.
The radical elements of greatness are identical from age to age, and the primal duties which no good man can evade do not vary as the world grows older. What we admire in Abraham we feel to be incumbent on ourselves. Indeed the uniform call of Christ to all His followers is even in form almost identical with that which stirred Abraham, and made him the father of the faithful. "Follow Me," says our Lord, "and every one that forsaketh houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My names sake, shall receive a hundredfold, and shall inherit everlasting life." And there is something perennially edifying in the spectacle of a man who believes that God has a place and a use for him in the world, and who puts himself at Gods disposal; who enters upon life refusing to be bound by the circumstances of his upbringing, by the expectations of his friends, by prevailing customs, by prospect of gain and advancement among men; and resolved to listen to the highest voice of all, to discover what God has for him to do upon earth and where he is likely to find most of God; who virtually and with deepest sincerity says, Let God choose my destination: I have good land here, but if God wishes me elsewhere, elsewhere I go: who, in one word, believes in the call of God to himself, who admits it into the springs of his conduct, and recognises that for him also the highest life his conscience can suggest is the only life he can live, no matter how cumbrous and troublesome and expensive be the changes involved in entering it. Let the spectacle take hold of your imagination-the spectacle of a man believing that there is something more akin to himself and higher than the material life and the great laws that govern it, and going calmly and hopefully forward into the unknown, because he knows that God is with him, that in God is our true life, that man liveth not by bread only, but by every word that cometh out of the mouth of God.
Even thus then may we bring our faith to a true and reliable test. All men who have a confident expectation of future good make sacrifices or run risks to obtain it. Mercantile life proceeds on the understanding that such ventures are reasonable and will always be made. Men might if they liked spend their money on present pleasure, but they rarely do so. They prefer to put it into concerns or transactions from which they expect to reap large returns. They have faith, and as a necessary consequence they make ventures. So did these Hebrews-they ran a great risk, they gave up the sole means of livelihood they had any experience of and entered what they knew to be a bare desert, because they believed in the land that lay beyond and in Gods promise. What then has your faith done? What have you ventured that you would not have ventured but for Gods promise. Suppose Christs promise failed, in what would you be the losers? Of course you would lose what you call your hope of heaven-but what would you find you had lost in this world? When a merchants ships are wrecked or when his investment turns out bad, he loses not only the gain he hoped for, but the means he risked. Suppose then Christ were declared bankrupt, unable to fulfil your expectations, would you really find that you had ventured so much upon His promise that you are deeply involved in His bankruptcy, and are much worse off in this world and now than you would otherwise have been? Or may I not use the words of one of the most cautious and charitable of men, and say, "I really fear, when we come to examine, it will be found that there is nothing we resolve, nothing we do, nothing we do not do, nothing we avoid, nothing we choose, nothing we give up, nothing we pursue, which we should not resolve, and do, and not do, and avoid, and choose, and give up, and pursue, if Christ had not died and heaven were not promised us." If this be the case-if you would be neither much better nor much worse though Christianity were a fable-if you have in nothing become poorer in this world that your reward in heaven may be greater, if you have made no investments and run no risks, then really the natural inference is that your faith in the future inheritance is small. Barnabas sold his Cyprus property because he believed heaven was his, and his bit of land suddenly became a small consideration; useful only in so far as he could with the mammon of unrighteousness make himself a mansion in heaven. Paul gave up his prospects of advancement in the nation, of which he would of course as certainly have become the leader and first man as he took that position in the Church, and plainly tells us that having made so large a venture on Christs word, he would if his word failed be a great loser, of all men most miserable because he had risked his all in this life on it. People sometimes take offence at Pauls plain way of speaking of the sacrifices he had made, and of Peters plain way of saying "we have left all and followed Thee, what shall we have therefore?" but when people have made sacrifices they know it and can specify them, and a faith that makes no sacrifices is no good either in this worlds affairs or in religion. Self-consciousness may not be a very good thing: but self-deception is a worse.
Here as elsewhere a clear hope sprang from faith. Recognising God, Abraham knew that there was for men a great future. He looked forward to a time when all men should believe as he did, and in him all families of the earth be blessed. No doubt in these early days, when all men were on the move and striving to make a name and a place for themselves, an onward look might be common. But the far-reaching extent, the certainty, and the definiteness of Abrahams view of the future were unexampled. There far back in the hazy dawn he stood while the morning mists hid the horizon from every other eye, and he alone discerns what is to be. One clear voice and one only rings out in unfaltering tones and from amidst the babel of voices that utter either amazing follies or misdirected yearnings, gives the one true forecast and direction-the one living word which has separated itself from and survived all the prognostications of Chaldean soothsayers and priests of Ur, because it has never ceased to give life to men. It has created for itself a channel and you can trace it through the centuries by the living green of its banks and the life it gives as it goes. For this hope of Abraham has been fulfilled; the creed and its accompanying blessing which that day lived in the heart of one man only has brought blessing to all the families of the earth.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 10, 27 The whole earth.] The then known world with all…
CRITICAL NOTES.—
The whole earth.] The then known world with all its human inhabitants. One language and of one speech.] Heb. Of one lip, and one (kind of) words. Murphy renders, “Of one lip and one stock of words,” and remarks, “In the table of nations the term ‘tongue’ was used to signify what is here expressed by two terms. This is not undesigned. The two terms are not synonymous or parallel, as they form the parts of one compound predicate. ‘One stock of words,’ then, we conceive, naturally indicates the matter, the substance, or the material of language. This was one and the same to the whole race. The term ‘lip,’ which is properly one of the organs of articulation, is, on the other hand, used to denote the form, that is, the manner of speaking, the mode of using and connecting the matter of speech, the system of laws by which the inflections and derivations of a language are conducted.… By a combination of terms expressing the two elements which go to constitute every organic reality.” Many have held that this original language was Hebrew, but recent researches in comparative philology have shown that all the languages of the world can be traced to one original tongue, which though not identical with the Hebrew has a close affinity with it.
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Gen_11:2. As they journeyed.] Heb. In their breaking up. The word is used of the breaking up of an encampment of wandering tribes for the purpose of removing from place to place. “They” refers to “the whole earth” mentioned in the previous verse—the whole race of man. From the east.] “Eastward “is proved to be the meaning of the phrase by Gen_13:11, where Lot is said to journey from Bethel to the plain of the Jordan, which is to the east. The human race, consisting it might be of five hundred families, journeys eastwards with a few points of deflection to the south, along the Euphrates valley, and comes to a plain of surpassing fertility in the land of Shinar (Murphy). A plain in the land of Shinar.] Probably the same as Babylonia. Herodotus describes the neighbourhood of Babylon as a great plain.
Gen_11:3. And they said one to another.] Heb. A man said to his neighbour. Go to.] “A mere hortatory interjection, equivalent to our idiom, ‘come, let us’ do so and so” (Bush). The phrase suggests a resolute will and temper—a stern purpose to oppose the will of God. Let us make brick.] “The noun and verb here are kindred to each other in form. The noun is plural, meaning bricks, and the verb means to make bricks; both of these forms are from the word meaning to be white, referring to the whitish clay of which the bricks were made” (Jacobus). The plain abounded in clayey soil, but was deficient in stones. Burn them thoroughly.] The common custom was to dry the bricks in the sun, but these are to be burnt so as to make them more durable. Many of these have been found in the ruins of Babylon. “When any considerable degree of thickness was required, the practice in the Babylonian structures seems to have been, to form the mass with sun-dried bricks, and then invest it with a case of burnt bricks” (Bush). Slime. Heb. Bitumen. The LXX has ἄσφαλτος. This was a kind of mineral cement of a pitchy nature. “Layard observes that the cement in the ruins is so tenacious that it is almost impossible to detach an entire brick from the mass” (Alford).—
Gen_11:4. Whose top may reach unto heaven] Heb. And his head in the heavens. Such an expression is hyperbolical in other portions of Scripture, but here it seems that they indulged the hope that the heavens might be thus reached. The heathen fable of giants attempting to scale the heavens is probably a dim tradition founded on this fact.—Let us make us a name] Hence their purpose was not to provide against another deluge, but to transmit their fame by such a bold and gigantic undertaking to future generations.—
Gen_11:5. And the Lord came down] Speaking after the manner of men to denote the Divine interference. The Heb. has Jehovah both in this and the next verse.—
Gen_11:6. Behold the people is one] “One race with one purpose” (Murphy). They were a unity as a State, embodying one great idea.—They begin to do] Heb. This is their beginning to do. Such was their undertaking.—
Gen_11:7. Confound their language] “The term here rendered confound means to pour together, in a way to produce confusion of sounds or dialects” (Jacobus)—That they may not understand one another’s speech] Heb. One another’s lip. “This is the immediate result of diversifying the formative law of human speech, even though the material elements were to remain much the same as before.” (Murphy)—
Gen_11:9. Therefore is the name of it called Babel] “This name is connected with the Hebrew verb meaning to confound, and would mean properly confusion. But the native etymology is Bab Il—the gate of Il or El—“the gate of God.” This may have been a name given to it by Nimrod (Smith), signifying his proud and atheistic designs, but afterwards applied (the same name) to express the confounding result more emphatically” (Jacobus).—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_11:1-9
THE BUILDERS OF BABEL
It is a melancholy fact that the evil of our nature tends continually to increase, and assume a sad variety of forms. As men abide under the power of evil they wax worse and worse. We have an instance of this downward tendency in the builders of Babel. Since the flood the course of sin may be thus traced:—
(1) In the form of sensual indulgence. The type was drunkenness, of which Noah has given a sad example.
(2) Disregard of parental authority. Ham is a typical example of the loss of reverence towards those who are entitled to claim it by the ordinance of Providence.
(3) In the form of ambition. We have the type in the builders of Babel. Their work was an embodiment of the most daring form of human iniquity, while their frustrated purpose vindicated the supremacy of the Divine rule. The builders of Babel raised a monument of human sin and folly. Let us consider the forms of evil which are illustrated by their work.
I. The love of glory. By the building of a city and tower they intended to make for themselves a “name.” They would indulge the passion for fame at all costs, and, therefore, engaged in these gigantic labours to secure that end. Such was clearly their motive. It is not likely that they built a city and a high tower to provide against the calamity of another flood, for we can scarcely suppose that they were so foolish as to think that any adequate provision could be made; and even had they thought so, we can hardly imagine that they would have built it upon a plain. Nor is it probable that they intended to set up an idol’s temple. They undertook this stupendous work for the glory of their own name, and not for that of an idol. Babel contained the germ of the worship of humanity rather than the ordinary forms of idolatry. These men wanted to raise a monument to their own glory. This has ever been the cry of ambitious men—to make a name. There is a healthy form of ambition when a man allows a noble purpose to be dominated by conscience. To the firmness and determination which comes from an ambition so regulated we owe some of the greatest reforms in social manners, politics, and religion. But with ordinary human nature, ambition takes the worst forms. Men make their own greatness and fame the principal concern of life, till the pursuit of these becomes an absorbing passion by which they are so blinded that they defy the Supreme Ruler of all, and presume to His place. What an example have we of human ambition in that thirst for universal dominion which has infected all nations from the earliest times, and still rages throughout the world! To this may be traced many of the evils that afflict society—chiefly war, with all the awful calamities which it brings. This sin of ambition issues in most powerful evils, as it is, for the most part, the temptation of strong characters.
1. The boldest schemes of ambition are generally the work of a few. One man, such as Nimrod, conceives an ambitious scheme and gathers a few like-minded with himself around him. These influence the many, who possess no ability to take the lead, and who are, therefore, ready to obey the command of superiors. The people do not originate the great ideas and schemes which rule the world. They adopt those of others. History illustrates the good and evil forms which this fact assumes. The builders of Babel saw their own glory reflected in the many who assisted in carrying out their schemes.
2. Such ambition involves the slavery of the many. The multitude rush eagerly to carry out the designs of a few bold and clever minds, but end in becoming their slaves. The ambition of the great often results in the death of liberty.
II. False ideas of the unity of the race. God’s purpose was that men should spread over the world, and become influential and great by conquering difficulties, and subduing all things to their use. This would seem to have the effect of dividing the human family, and in the end causing a loss of the sense of unity. Hence the builders of Babel thought that they would prevent such a result. They would devise means by which the people should be one—a compact brotherhood. But the Divine idea of the unity of the human race was far different. God’s plan was to secure unity by diversity, as He does throughout all His works in the natural world. He intended that the true unity of humanity should be spiritual—an invisible tie by which men are bound to Himself and to one another by the bonds of faith, obedience, and love. These ambitious men had false ideas as to what constituted the true unity of the race.
1. They thought that it was external. Hence they built a “city” and a “tower.” They provided that they should dwell together, bound by the ties of a common interest. They sought, by means wholly external and artificial, to make themselves one people—a compact body, with a strong defence against all disasters. Men have ever sought to make themselves great by the city and the tower.
2. They held that the individual must be sacrificed to the outward grandeur of the State. This is the genius of all Babel-building, to make the city supreme, and to sink the individual. All must be sacrificed to one idea: the nation—State—Constitution. It is not within the province of worldly ambition to recognise the sublime importance of the individual soul. Hence the conflict between the policies of statecraft and the interests of true religion. This exaltation of the State above the individual has
(1) A political form. The great nations of antiquity strove for universal dominion, and in the pursuit of it trampled upon the dearest interests of men. Ancient Rome sought to make mankind one by the power of the sword. Whatever evils might be inflicted upon humanity, the city and the emperor must be great. The rage for conquest and dominion must end in the glorification of the few and the degradation of the many.
(2) An ecclesiastical form. In the history of Christianity we can trace the attempt to magnify the Church at the expense of the individual. The Church must be maintained in outward grandeur and influence, though to secure that end souls must be held in the bondage of error and superstition. The Roman pontiffs presumed to govern the Church from an earthly centre, and to subject all Christendom to their dominion. This is in direct contradiction to the teaching of Christ, which asserts that the Church is to be governed invisibly by the Holy Spirit. That Spirit guides believers as a community, bearing the witness of God to the children of the world, but at the same time enters into each man by himself, making the individual soul his temple. Ecclesiastical-Babel builders attempt to destroy the Divine order by their glorification of what is external, and does not belong to the real essence of Christian life.
III. Presuming to place themselves above Providence. In their wild ambition, they designed a tower whose top should “reach to heaven.” This was an attempt to cast off the control of Providence and to become a Providence to themselves. It was, in effect, presuming to the place of the Most High. Such is the pride of men. They cast off the rule of God, seek to pierce the very heavens, and to acknowledge nothing above themselves. When God is shut out from the direction of human affairs, then there is no limit placed to man’s blasphemous presumption except the arrest of it by Divine judgment.
1. God interferes in all matters which threaten His government. It is true that God continually governs mankind; yet there are certain junctures of human history in which His interference is specially manifest. God reigns in nature, which, in its ordinary course, reveals His power as much as any miracles; still, a miracle affords a distinct evidence of the working of a will. So in this instance, when the pride of man presumed so far, God manifestly and distinctly interfered. In language accommodated to our human modes of thought and expression, the Lord said, “Let us go down, and then confound their language, that they may not understand one another’s speech” (Gen_11:7). God is jealous of His honour, and to presume to that is to tempt justice.
2. God often interferes effectually by unexpected means. He confounded the language of these builders of Babel. They might have had, even in their presumption, a vague suspicion that God would be able to overthrow their work. But they could hardly have imagined that an arrest would have been put upon their labours in so extraordinary a manner as the confusion of their speech. God has many ways by which He can bring men to a sense of His Divine sovereignty. He can reach men in the very depths of their nature by sudden and unexpected means. These foolish builders imagined that they were safe in the unity of their speech, yet it was here that they were vanquished.
IV. A premature attempt to realise that better time coming for humanity. By means of their gigantic work the builders of Babel sought to promote unity, peace, and harmony among their fellow-men. These were objects in themselves good, but they attempted to secure them by improper means. They tried to realise the gifts of a later and better age. Men shall be one, and live in peace; but for this blessed condition of humanity we must be content to wait. The Bible teaches that there is a bright future for the race. When the kingdom of God is fully established amongst men, unity and peace will prevail. That blessed idea was for a moment realised when the Spirit was given on the day of Pentecost (Act_4:32). Socialism has endeavoured to bring about this state of things, but the time is unripe. Such systems for the improvement of mankind only lay hold upon fragments of the truth. There is a unity possible for humanity, but it is inward, not outward; something out of sight—purely spiritual. Christianity can alone secure this blessing for mankind. As the hand and the foot have no direct connection, but each is connected with one centre of life, so when men have deep and intimate relations with Christ they have the most real union among themselves. The gifts of Christianity are one faith and love, making mankind one. The Christian idea of history is, that God intends, by means of Christ, to build the human race into a true unity, and every attempt to gain that glorious end, apart from that idea, is vain. The setting up of the kingdom of God on earth is the grand consummation for which all spiritual men yearn, but that can only be accomplished by spiritual laws. The work of all Babel-builders is doomed to perish.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_11:1. The possession of a common language is a great promoter of unity of thought and purpose.
What mankind was in regard to unity of language is what God designs them to be in Gospel times, but in a deeper and more real sense. It is the work of Christ to make men one in faith, hope, and love. Such a unity of conviction, feeling, and aspiration would teach men to speak the same thing (1Co_1:10).
It is worthy of remark that the modern researches into language have recognised the original affinity of most known languages to one common original speech. The sundering and parting of the nations is God’s own work. As labour was the penalty for the sin of Paradise, so is separation the punishment for this sin of pride. In both cases, however, was the punishment at the same time a blessing.—(Calwer.)
Sin perverts the sweet blessing of one speech to conspiracy against God. (Hughes.)
Gen_11:2. Men easily discover a place whereon to erect the monuments of their ambition. They are permitted to defy heaven, though that liberty be an awful gift.
Wickedness dwells where it finds a fitting place for its purpose.
It is not difficult to suggest a number of reasons to show that the land of Shinar was the centre from whence a thorough and entire distribution of the human race over the face of the whole earth could be most readily and conveniently made; and as the Valley of the Euphrates was the route which, of all others, was the best suited to conduct the founders of post-diluvian society to the place so peculiarly fitted for their subsequent dispersion, we are warranted in supposing that the stranding of the ark occurred at some spot in the vicinity of that valley, from whence the descent was easy, and free from the immense difficulties that must have impeded the passage down the declivities of the lofty Agridagh.—(Bush.)
The preference for the hill-country does not appear to have belonged to the young humanity. Under the most obvious points of view, convenience, fertility, and easier capability of cultivation seem to have given to these children of nature a preference for the plain. Zahn gives extracts from Hippocrates and Herodotus in proof of the singular productiveness of this land of the palm, where the grain yields from two hundred to three hundred fold. Thence came luxury, which was followed by the cultivation of the paradisiacal gardens (gardens of Semiramis) and a life of sensuality, together with a sensual religious worship.—(Lange.)
Sinners make the gifts of nature to minister to impiety and pride.
Men rebel against God, even where His plentiful goodness is most manifest.
Gen_11:3. Sinners encourage each other in their rebellion against God.
The arts of life and the free productions of nature may be pressed into the service of iniquity.
Moses would intimate that they were not prompted to the work by the facilities that offered themselves, but that they were disposed to contend with great and arduous obstacles—a circumstance that went to enhance the greatness of the crime, for how could it be that they should thus wear and exhaust themselves in this laborious exercise unless because they had set themselves in a frenzied opposition to God? Difficulty often deters us from necessary works, but they, without stones or mortar, do not scruple to attempt an edifice that should transcend the clouds! Their example teaches us to what lengths ambition will urge men who give way to their unhallowed lustings.—(Calvin.)
Gen_11:4. Their only object was to found a universal monarchy, by which all the families of the earth, in all future ages, might be held in subjection. A very little reflection will convince us that such a scheme must of necessity be founded in ambition; that it required union, and of course a city, to carry it into execution; that a tower or citadel was also necessary to repel those who might be disposed to dispute their claims; and that if these measures were once carried into effect, there was nothing in the nature of things to prevent the accomplishment of their design.—(Fuller.)
It can scarcely be doubted that the ancient heathen fable of the attempt of the giants to climb the heavens owes its origin to some distorted traditions relative to this fact. The memory of the design of the builders of Babel being handed down in its native boldness of expression to nations unacquainted with the Mosaic history and with Eastern language, who were also fond of the marvellous and skilful in fable, would very naturally give rise to the story of the Titan’s war with heaven and the discomfiture which followed.—(Bush.)
For the distinction and pre-eminence of a “name” men will toil against all difficulties. They scruple not to presume to the habitation of God if they may thus exalt themselves.
The wildest schemes of ambition are consistent with a calm deliberation of purpose. These men could carefully design and plan a city and a tower.
Their declared object was to make to themselves a name. This was the proud aim of heathenism—to attain to glory without God, by human wisdom and might. The nations henceforth walk in their own ways (Act_14:16), until, from their vain and scattered attempts, they are re-united in Jerusalem in the Pentecost—a specimen only of what remains to be realised.—(Jacobus.)
To make themselves a name, men are ready to dishonour the name of God.
The Babel-builders opposed the design of God in scattering them over the face of the earth, but God has many ways of accomplishing His will.
No name which men can make, without the help and approval of God, can be lasting.
Gen_11:5. The language which de scribes the ways of God to man must be accommodated to our infirmity and imperfect knowledge. We are taught thus to study simplicity in describing the Divine operations.
However long God may delay, yet He will surely interfere with the designs of evil men.
All human history shows a Providence, but there are marked epochs when God distinctly appears. There are events which summon the attention of men to the Power above them.
Sinners sometimes imagine that God is far from the world, but there are times when the conviction is forced upon them that He is near.
The children of men, whether for weal or woe, must in the end be brought face to face with God.
There is something here characteristic of the times after the deluge. The presence of the Lord seems not to have been withdrawn from the earth before that event. He walked in the garden when Adam and Eve were there. He placed the ministers and symbols of His presence before it when they were expelled. He expostulated with Cain before and after his awful crime. He saw the wickedness of man, and the land was corrupt before Him.… In all this He seems to have been present with man on earth. He lingered in the garden as long as His forbearance could be expected to influence man for good. He at length appointed the limit of one hundred and twenty years. And after watching over Noah during the deluge, He seems to have withdrawn His visible and gracious presence from the earth. Hence the propriety of the phrase, “The Lord came down.” He still deals in mercy with a remnant of the human race, and has visited the earth and manifested His presence in a wondrous way. But He has not yet taken up His abode among men, as He did in the garden, and as He intimates that He will sometime do on the renovated earth.—(Murphy.)
It was not merely the “city” and the “tower” which God came down to see, but rather the apostacy, rebellion, and pride of which they were the outward manifestations. God proceeds from the work to the doers of it. The Divine judgment comes home to the individual.
1. The wickedness of these confederates: they were all sons of Adam, apostate, perishing, in his image.
2. The weakness of them. They were but sons of the dust who thus set themselves to build against God. Jehovah descends to take notice of these, who are but as the dust of the balance before Him.—(Hughes.)
Gen_11:6. In like simplicity is depicted the self-willed, God-defying spirit of combination and ambition which had now budded in the imagination of man. The people is one, one race with one purpose. And they have all one lip. They understand one another’s mind. No misunderstanding has arisen from diversity of language. This is their beginning. The beginning of sin, like that of strife, is as when one letteth out water. The Lord sees in this commencement the seed of growing evil. All sin is dim and small in its first rise; but it swells by insensible degrees to the most daring and gigantic proportions. And now nothing will be restrained from them which they have imagined to do. Now that they have made this notable beginning of concentration, ambition, and renown, there is nothing in this way which they will not imagine or attempt.—(Murphy.)
God is represented as taking counsel with Himself. He acts not from mere will, but from eternal reasons—“after the counsel of His will.” Deliberation suits the majesty of the Supreme Ruler.
Men would carry out many evil designs to a successful issue if they were not restrained by the Providence of God.
The depravity of human nature is under control during the course of the present moral government of God. Were every man permitted freely to carry out all the evil in his heart, society could not exist.
In God’s dealings with mankind the facts of human nature are accepted.
The ironical element in the rule of the Divine righteousness appears again in the history of the tower building, after its grandest display in the primitive time. It is just from the false striving after the idol of an outward national unity, that God suffers to go forth the dispersing of the nations. Without doubt, too, is there an ironical force in the words, “and now nothing will be restrained from them.”—(Lange.)
Proud and presumptuous undertakings are a scorn and derision to God.—(Hughes.)
Gen_11:7. God has many ways—and often unexpected ones—of bringing the counsel of the wicked to nought.
The judgment might have been executed upon the works of these daring men, but God chose rather to afflict themselves by bringing disorder into their own powers. God has access to the innermost recesses of man’s nature.
The Providence of God often takes away from men the gifts which they have abused. Men are punished in those instruments which minister to their iniquity.
Whatever was the precise change wrought in human language, it was with the express object of making the builders unintelligible to each other—so as to break up their unity of action. The Scripture gives us here the only history of the division of mankind into peoples by means of different tongues. And the Scripture also tells us how, under the Gospel, national distinctions were broken down in order to introduce a universal Church (Act_8:14).—(Jacobus.)
Hence we perceive that the interposition of Providence in confounding the lip of mankind, is the historical solution of the enigma of philology, the existence of diversity of language at the same time with the natural persistency of form, and the historical unity of the human race. The data of philology, indicating that the form is the side of language needing to be touched in order to produce diversity, coincide also with the facts here narrated. The preternatural diversification of the form, moreover, marks the order amid variety which prevailed in this great revolution of mental habitude. It is not necessary to suppose that seventy languages were produced from one at the very crisis of this remarkable change, but only the few generic forms that sufficed to effect the Divine purpose, and by their interaction to give origin to all subsequent varieties of language or dialect. Nor are we to imagine that the variant principles of formation went into practical development all at once, but only that they started a process which, in combination with other operative causes, issued in all the diversities of speech which are now exhibited in the human race.—(Murphy.)
The confusion of tongues has done much towards separating the families of mankind. Each nation becomes bound up in its own interests, and strange or hostile towards all others. Difference of language makes men barbarians towards one another.
Herein God opposeth Himself to the sons of Adam. They aim at getting a name, and to prevent dispersion. God is resolved to make them that they shall not understand their own names, nor the speech of their neighbours.—(Hughes.)
The spirit of hatred was the cause of the sundering and scattering of the human family; the spirit of love can alone make them one.
The division of languages, though an obstacle to schemes of human ambition, will not be suffered to be an obstacle to the triumph of the cause of God. Of this, God Himself gave a proof and pledge, in the miracle wrought on the day of Pentecost—the counterpart of the miracle at Babel. The separation of nations will not hinder the unity of faith. At this very time, the increasing facility of intercourse, the increasing use of our own tongue over vast continents in the East and West, and the familiar mingling of natives of various lands, are rapidly diminishing the difficulties which differences of language occasion; and whether, literally, these differences are to disappear, or are merely to become innocuous, assuredly, in the end, there shall be one “lip,” and one Lord, and one heart for all.—(Candlish.)
Gen_11:8. The effect of the Divine interposition is here noted. And the Lord scattered them abroad. Not understanding one another’s mode of speech, they feel themselves practically separated from one another. Unity of counsel and of action becomes impossible. Misunderstanding naturally follows, and begets mistrust. Diversity of interest grows up, and separation ensues. Those who have a common speech retreat from the centre of union to a sequestered spot, where they may form a separate community among themselves.… The dispersion of mankind at the same time put an end to the ambitious projects of the few. They left off to build the city. It is probable that the people began to see through the plausible veil which the leaders had cast over their selfish ends. The city would be abandoned to the immediate party of Nimrod. Its dwellings would probably be too numerous for the remaining inhabitants.—(Murphy.)
Human plans are confounded that the Divine order may proceed from them. Such is the course of the world’s history.—(Krummacher.)
Human iniquity may be overruled for good. God is ever, in the course of His providence, bringing good out of evil. He makes the “wrath of man to praise Him,” and when the “remainder” of that wrath can but issue in a purpose only evil He “restrains” it, so that becomes ineffectual.
How liable are the schemes of ungodly men to be interrupted and defeated in the midst of their execution. The builders of Babel had made considerable progress, and were, doubtless, anticipating the satisfaction they should experience in its completion. But they were arrested in mid career.… The eager aspirants for happiness form their plans; they prosecute their designs; they advance in their prospects; partial success animates them to more diligent exertions; but sooner or later God stops them in their progress, and either dashes all their labours to the dust, or says to them, “Thou fool, this night shall thy soul be required of thee.” Consider, too, the means which God took to effect His purpose. They were the most unlooked-for that could be imagined. And thus does God interpose to disappoint the expectations of worldly men! He has ten thousand ways to render their plans abortive, or to embitter to them the very things in which they have sought their happiness. We have laboured for honour and distinction. He suffers us, perhaps, to attain our wishes, and then makes our elevation a source of nothing but disquietude and pain. Many have looked for enjoyment in the acquisition of a partner, or a family, who after a time would give the world, perhaps, to loose the indissoluble knot, or to have been written childless in the earth. In short, the Governor of the universe is never at a loss for means to confound the devices of the wise, or frustrate the counsels of the ungodly.—(Bush.)
All systems of philosophy—so-called—which through the pride of the human intellect have presumed to subvert God’s truth, or impiously to intrude within that shadow of mystery which He has cast around His throne, shall be brought to nought, and the Babel speech of error be confounded.
O, sons of earth! attempt ye still to rise,
By mountains piled on mountains, to the skies!
Heaven still with laughter the vain toil surveys,
And buries madmen in the heaps they raise.—Pope.
Traditions relate that the tower was demolished by the lightning, with terrible tempest. Yet it has been supposed that the immense pyramidal tower built thereabouts by Nebuchadnezzar was erected on the site and ruins of this tower. In the ruins that are now found in that vicinity there is the appearance of a conflagration, the bricks seeming to have been run into solid masses by the action of extreme heat. A Jewish tradition given by Bochart declares that fire fell from heaven and split the tower through to its foundation. The distance of the modern Birs Nimrud from Babylon is the great difficulty in the way of its identification. Yet the Birs temple gives us the best idea of the ancient Babylonian temple tower, and may show us the probable character and shape of the building, at least better than any other ruin.—(Jacobus.)
ILLUSTRATIONS ON CHAPTER 11
BY THE
REV. WM. ADAMSON
Motive in History! Gen_11:1-9.
(1) It has been suggested by Hopkins that the primal disobedience of Adam and Eve is stated not to show forth its strangeness, but to disclose—in the several scenes which were its immediate consequents—the wondrous affectionateness of Him who had been disobeyed. And this is done with the pen of a master. And so with the homicide of Cain, and the vices of the antediluvians; they are used as a foil to bring out a vivid illustration of the Divine gentleness. It is true that these all reveal to us that God is a consuming fire towards sin, and wilful, obstinate sinners; but even these revelations are like the dark background which the artist places to set out more conspicuously his “designs of fair colours.”
(2) Why may we not suppose that the same paramount purpose stands out in bold relief all along the Mosaic book, and thus includes the Babel narrative? The Divine goodness appears like a rainbow spanning the dark cloud of human pride and ambition. There is the “Tongue Tower” ruin, but it lies in Genesis 9 as the plant lies, out of whose root springs a more vigorous stem and beautiful flower than before the wind and storm broke its first shoot. It reminds us of the savannah of the west which the fire has scorched—upon whose brown bare bosom the showers of rain fall, to make the wilderness and solitary place glad, and the blistered desert to bloom as the rose. Divine gentleness revealed! Such is the primary (we do not say the only) motive in Genesis 9.
“Then let us sing, our shrouded way thus wending,
Life’s hidden snares among,
Of mercy, and of judgment sweetly blending
Earth’s sad but lovely song.—Macmillan.
Word-Witnesses! Gen_11:1-9. The long-lost records of Babylonia and Assyria promise, when fully examined, to throw a flood of light not only upon Divine Revelation, but upon the history, religious and social status of great primeval nations, whose names, and some of whose acts, are mentioned in Scripture. Very much, Professor Porter, has yet to be done by the traveller and the excavator before the sources of information contained on sculptured slabs and inscribed tablets have been reached. When that is done, a still more difficult task will remain in the classification of the materials and the deciphering of the records. But we look forward hopefully, and may confidently anticipate the most complete success. Testimony clear and indisputable will then be furnished to the matchless truthfulness of the Word of God by the ruins of
“Bel’s cloud-capt tower, her gorgeous palaces,
Her solemn temples, her ‘Tongue-Tow’r itself.”
Genesis and Chaldean Legions! Gen_11:1-9.
(1) Before the Chaldean discoveries by Smith, those who wished to believe the Genesis narrative a myth roundly asserted that it was a chimera of some crazed mind, or the creation of some corrupt one. No sooner, however, was the discovery made, and the correctness of the cuneiform inscription cipher attested, than the same enemies, whose wish was father to the thought, asserted that the Chaldean accounts were legendary, and that the Genesis narrative was also legendary because derived from these same Chaldean historical myths.
(2) The simple brevity of the history in Genesis is familar; whereas, Gardiner points out that the Chaldean inscriptions are obscure, verbose, and swelling out at every point with the monstrosities of early mythology. It is as if a modern scholar should sit down to pick out the grains of truth in the prehistoric myths of ancient Greece, and having set them down soberly, should then be told that his work must itself be legendary because derived from legendary sources.
(3) Even though Abraham did analyse these Chaldean legends with matchless skill and penetration, and drew from them for our use the simple history out of which they had gradually grown, this would not affect the truthfulness of his work. And if we add that Abraham (or Moses) was divinely inspired to recover the original truth from this mass of legend, the truthfulness and trustworthiness of the Genesis narrative is placed beyond dispute.
“Whence, but from heaven, could men unskilled in arts,
In several ages born, in several parts,
Weave such agreeing truths.—Dryden.
Babel Bricks! Gen_11:2-4. These emigrants to Shinar were evidently dissatisfied with a patriarchal life, and desirous of founding a great monarchy. I. Ambition, or the Perversion of the divinely-implanted principle, “Excelsior.” It
(1) cautions us to beware of our own hearts, and
(2) counsels us to be careful of the Divine Will. II. Assumption, or the Pre-supposition of man’s independence of God. It
(1) cautions us to remember our entire dependence, and
(2) counsels us to regard the Divine pre-eminence as essential to our happiness. III. Association, or the Persuasion that human unity means human perpetuity. It
(1) cautions us against forgetting that God must come into any scheme after unity, and
(2) counsels us about fulfilling the Divine Ideal of unity in Him. Lessons:
(1) Moral Towers of Babel (great or small) should be erected in God’s name, and carried through in God’s strength;
(2) Moral Towers of Babel (great or small), if not so attempted and accomplished, tend to dishonour God’s name, and to disown God’s strength;
(3) Moral Towers of Babel (great or small) thus dishonouring Him, are sure, sooner or later, to be overthrown by God, who has all forces at His command; and
(4) Moral Towers of Babel (great or small) conceived in God’s name, constructed by God’s strength, and contributing to God’s glory, are certain of the Divine permission and permanence. Thus,
“Scripture, in this life-history, unfoldeth
Some lessons sweet to me;
God’s goodness in reproof my eye beholdeth,
And His severity.”
Shinar Site! Gen_11:2.
(1) Noah’s sons would come down from the high lands of Armenia and settle in the warmer plains below. Journeying from the valley of Araxes, they would travel along the eastern side of the Koordish mountains, without finding a good place to cross them until they were almost as low down as Babylon. That is the course which the caravans take from Tabreez at this day. Coming to Kermansheh, they would turn short about, and pass through the mountains towards Bagdad. Thus between the Tigris and Euphrates we have the land of Shinar, where Nimrod built Babel or Babylon.
(2) “Descending,” as Wylie observes, “from the lofty mountains which form the northern rampart of Asia Minor, the Tigris and Euphrates hold on their course to the south till they arrive on the rich and level plains around the ancient city of Bagdad. Here they unite their streams, and flow through a valley which bears marks of having, in ancient times, been perhaps the richest and loveliest region on the earth, and which is still surprisingly fertile, though quite neglected. There may have been design on the part of Nimrod in seeking to establish his empire’s metropolis in the region where Paradise was supposed to have stood. Design or no design, Nimrod’s
“Cities have been, and vanished; fanes have sunk,
Heaped into shapeless ruin; sands o’erspread
Fields that were Edens; millions, too, have shrunk
To a few starving hundreds, or have fled
From off the page of being.”—Percival.
Brick-Bitumen! Gen_11:3.
(1) There are ruins of huge temple-towers at Erech or Warka. The Warka temple is built of sun-dried bricks laid in mud mortar, with layers of reed put in from time to time to hold the mass together. The bricks are small and inferior; but they have the name and titles of the king stamped on them.
(2) The wood being chiefly palm, and there being probably some superstitions in regard to using them for building purposes, the builders had to find some other materials upon which to work. Stone there was none, and they did not seem to know how to make lime-mortar. But they had excellent clay for brick-making, and knew the art of the brick-kiln.
(4) Bitumen is a black, slimy, viscous substance found in springs, coming up out of the earth. In this the bricks were laid. At the present day it exists in abundance. The Arabs collect it, and sell it at Mosul for building purposes, and for lining boats. Old boats plastered with bitumen, such as those of the present, have been found buried under the soil in Babylonia. Thus Nature, while ministering to man’s necessity, makes him the pen by which to write for future generations, upon the mysterious mud, the solemn lesson that
“All things have their end;
Nations and cities, which have diseases like to men,
Must have like death that we have.”—Webster.
Slime-Symbolism! Gen_11:3.
(1) Jukes says that this slime was the sulphureous compound formed from the corruption of animal and vegetable substances. Well does it represent that dangerous element—so ready to burst out into a blaze—that cement of self-love and lust of power, by which mystic Babylon is now held together.
(2) It is remarkable that this slime is easily melted again, though intensively adhesive and tenacious, rendering it difficult to loosen the bricks. How powerful and tenacious is the system of Papal Babylon, defying all human efforts to disintegrate it. Nevertheless, the fire of Divine judgment, kindled by the breath of Infinite holiness, will one day dissolve the slime, so that the whole fabric will crumble.
(3) As surely as the awful foreshadowings of Jehovah upon the material Babel have been realised to the very letter, as hundreds of modern travellers have perceived, so certainly those terrible forewarnings of coming overthrow of the mystical Babel shall be fulfilled; for
“Babel, as smitten with the curse of God,
Shall fall in ruinous heap, and sink—as sinks
A millstone in the mighty waters—down
Into a dreadful chasm of fire.”
Sin Fecundity! Gen_11:4.
(1) Pascal says that it is astonishing that the mystery which is farthest from our knowledge—the transmission of original sin—should be that without which we can have no true knowledge of ourselves. It is in this abyss that the clue to our condition takes its turnings and windings, insomuch that man is more incomprehensible without this mystery than this mystery is incomprehensible to man.
(2) Apply these two profound sentences to Genesis 9. Without a belief in the Scripture doctrine of “original sin,” how can we understand the fall of Noah, and the subsequent national, individual corruption at Babel? Grasping the truth that sin is transmitted from mind to mind, as diseases are to the body, it furnishes a clue to the pride, passion, and presumption of the Babelites in their heaven-defying, God-dishonouring structure.
(3) There is certainly evil, says McCosh, in our world; whence came it? We know not. The man of science is often telling us in his realm of scientific disclosures, that the fact is “so-and-so,” but he has to add, “How it is so, I cannot tell.” The profound theologian, St. Augustine, asks, “Where is evil, or whence comes it, since God the Good has created all things?” A quaker poet replies:
“No victory comes of all our strife;
From all we grasp, the meaning slips;
The Sphinx sits at the gate of life,
With the old question on her awful lips.”
Birs Nimrud! Gen_11:4. This ruin stands six miles south west of Hillah, i.e., six miles from the Euphrates. Nebuchadnezzar’s inscription has been found, in which he says that he built it on the ruins of the Tower of Babel. Smith reads an Assyrian fragment of writing in columns to this effect—that the wickedness of men caused the gods to overthrow tower; that what they built in the day the God overthrew in the night; and that in His anger He scattered them abroad, and confused their counsel. It is remarkable that the Jews have a tradition that fire and earthquake were agencies of its ruin. Certainly it is rent in two nearly the whole way down, and bears traces of fire. Rawlinson says that it consisted of seven stages of brickwork of different colours, as black, orange, red, gold plating, etc. Bochart says that fire from heaven split it through to its foundation. From the fact that the angles face the cardinal points, it is evident that the temple towers were used for astronomical observation, to gaze upon
“That wondrous blaze; ten thousand trembling fires,
And dancing lustres, where the unsteady eye,
Restless and dazzled, wanders unconfined
O’er all this field of glories.”—Barbauld.
Tongue Tower! Gen_11:6. The building of the Tower of Babel, and the confusion of tongues, was so wonderful an event in itself, and produced such an event upon the human race, that, if it was a fact and not a myth, one would expect its leading incidents to be preserved with great tenacity in primeval traditions. And such is the case. The narrative in Genesis 11 is brief, but graphic. It contains a number of striking particulars, such as building with brick, the use of bitumen for mortar, the site of the tower, the name of the place, and the dispersion of mankind from that central region.
(2) But for that brief record, it is doubtful whether man would ever have dreamt of explorations there. Now, the Scripture narrative has not only given the key to where the hidden treasure may be, and to what the hidden treasure may prove, but it has originated and whetted the keen scientific appetite for exploration there. Thus the ruins of the “Tongue Tower” (Barsippa) have been found, with inscriptions recording the sin of the people, their uniting to build the tower, the anger of God, the confusion of their speech, and the scattering of the people. And the awe-struck spectator hears from their broken, voiceless lips that—
“Even as from man his future doom proceeds,
So nations rise or fall, according to their deeds.”—Southey.
World-Evil! Gen_11:6.
(1) According to Scripture, moral and physical evil has intruded into our world. We have traces of it before man was created, in the fall of angelic beings who are ready to tempt Adam and Eve. From the very day when man fell, we have a contest going on in our world. We do not assert, with some of our older divines, that pain and death came upon the lower animals because Adam fell. But it is a noticeable fact, pointed out by McCosh, that death has reigned all along since living beings appeared, even over those who have not sinned after the similitude of Adam’s transgression, on that earth on which man has sinned. Our world is thus of a piece in itself, and its history is consistent throughout. Our whole experience testifies to the truthfulness of the historical record.
(2) It does not startle us, therefore, to read the Divine statement from the lips of Jehovah-Jesus in the Eternal Trinity, that, once started on a career of God-defiance, the Babel-builders would go on to deeper depths of viciousness. Their power to increase in evil was greater on account of their being able to converse in one language; therefore, the Divine goodness and gentleness of the Speaker—the Lord Jesus, who ever represents these features in the Eternal Trinity—is manifest in the decision come to, that the one language should be split up into various streams flowing over the world of humanity. It was Infinite wisdom and love turning the evil that is in the world to good account—bringing, so to speak, good out of evil.
“Round every thorn in the flesh there twineth
Some wreath of softening bloom.”—Macmillan.
Divine Order in Confusion! Gen_11:7.
(1) The confusion of tongues was not at random. It was a systematic distribution of languages for the purpose of a systematic distribution of man in emigration. The dispersion was orderly, the differences of tongue corresponding to the differences of race. By these were the Gentiles divided in their lands, everyone after his tongue, after their families in their nations.
(2) From the earliest period there has been manifested, in the history of scientific progress, an invincible faith among scientific men that the facts of nature are capable of being arranged in conformity with laws of geometry and algebra. In other words, all have a profound conviction of the existence of what Argyll calls “The reign of law,” i.e., order in the midst of apparent confusion and aimlessness.
(3) There is no illogical course in arguing that those who believe in God as the Creator of order in nature have a right to conclude that He preserves the same order in history. The cataclysms in nature have an order and object; why not then the castastrophes of history. There is Divine order in the midst of historical confusion, as palpable and manifest as in that of science. Looking back upon the pathway which history has trodden, we can perceive traces of design—powerful evidences of an Infinite aim—order in the midst of confusion. Over the wheels of history, as over the wheels in Ezekiel’s sublime vision, is the appearance of the likeness of the glory of the Lord.
“Ye nations, bend, in reverence bend,
Ye monarchs wait His nod,
And bid the choral song ascend
To celebrate your God.”—White.
Language-Lesson! Gen_11:7.
(1) It has been reached that certain medicines are administered to produce one disease, or unnatural condition of the system, in order to remove another. The evil, says Macmillan, which has deranged the body, in many instances can only be cured by another evil that will temporarily derange it. A very popular mode of taking the pain out of a burn is to expose the injured part as long as possible to the fire. It is well known that the only safe way of restoring animation to a frost-bitten limb is by rubbing it with snow, or putting it in ice-cold water. It is the bitter medicine of homœopathy and allopathy—speaking generally—which cures the bitter disease. May it not be so in the Divine healing of sin-sick humanity? The confounding of the language at Babel is generally and rightly regarded as a punishment for man’s pride. But the error lies in limiting this as the only assignable reason why Jehovah administered the nauseous draught. The “tongue travail” of humanity in all ages has proved a medicine—bitter, if you like, but still a medicine. Here homœopathy and allopathy meet and fraternise. We see them in the hands of the Great and Good Physician administering the bitter draught of confusion, in order that the tongue may recover its original purity.
“The Last Day only, all God’s plan revealing,
Shall teach us what we owe
To these blessed remedies, thus concealing
Themselves in marks of woe.”
Shinar Sand! Gen_11:8. The very garden of Asia, it has lost much of its glory. More than half the plain is a dry desert; though once it was made fruitful by being watered all over. The people dug canals from the Euphrates to the Tigris, and from these other little branch canals, till the whole country was covered with them, and every part watered abundantly. Then it was all one garden of cultivation; full of people and great cities—rich in grains and fruits—and everywhere grown with palm trees. Now it is all a desert. All over it you can see the remains of old canals and watercourses which once made it fruitful. The lines of embankment sometimes look like ranges of low hills from their size. Where it is not a sandy desert the country is in great part a reedy marsh, where the rivers have broken from their natural beds, and overflowed great tracts of land. The marshes are almost up to the walls of Bagdad—and growing worse from year to year; a possession for the bittern, and pools of water: silent teachers of the great truth that—
“When nations go astray, from age to age
The effects remain—a fatal heritage.”—Southey.
Heathen Testimony! Gen_11:8. “Until a few years back,” Rawlinson remarks, “there was no confirmation of the book of Genesis earlier than the time of Alexander the Great.” Now, however, a flood of light is thrown on it by the cuneiform inscriptions. It is highly probable that much more of the earlier part of Genesis will be found in these Chaldean texts. Fragments have been found of the account of the Creation, and building of the Tower of Babel; and there is reason to believe that these are only parts of a series of histories, giving full accounts of these early periods. The fragments, however, relating to the Tower of Babel are unfortunately very scanty. They confirm the statements of Greek writers, according to which the Babylonians related that the gods destroyed the tower by winds.
“Fools, and blind! When, planned by Baalim,
The city of confusion rear’d its brow
Towards heaven, a whisper of God’s voice perplex’d
The builders’ language and their works at once.”—Bickersteth.
Babel Bane and Blessing! Gen_11:9. We have I. Bane.—This lies in
(1) Human Pride;
(2) Human Passion; and
(3) Human Presumption. II. Blessing.—This lies in
(1) Divine Power;
(2) Divine Purpose; and
(3) Divine Prevision. The cause of the division of languages lies in an operation wrought upon the human mind, by which the original unity, thought, feeling, and will was broken up. The one primitive language, Fausset thinks, is now lost—dispersed amid the various tongues which have severally appropriated its fragments—about to rise again with re-united parts in a new and heavenly form, when Jehovah will turn to the people a pure language, that they may all call upon the name of Jehovah to serve Him (see Zep_3:9) with one consent. And the Lord, says Zechariah, shall be King over all the earth. In that day there shall be one Lord, and His name one.
“God reigneth, and the earth is glad! her large, self-conscious heart,
A glowing tide of life and joy pours through each quickened part;
The very stones ‘Hosannah’ cry.”—Macmillan.
Divine-Design! Gen_11:9.
(1) Most persons have seen the beautiful “Venus’ Flower Basket.” It is now somewhat common in museums and private collections; but few, perhaps, have minutely examined its structure. This structure, so marvellous in the mechanical and æsthetic principles embodied in it, is the skeleton of a sponge—a soft, slimy, almost structureless creature, which we find it difficult to believe in as a veritable animal. Yet it is the law of this creature—developed from a little oval or sac-like germ, destitute of all trace of the subsequent structures—to produce this wonderful framework. No sane mind, Dawson remarks, can for a moment doubt the action of a Creative Intelligence, or declare that all is due to a fortuitous concourse of atoms.
(2) As students of nature thus reason and conclude from nature’s phenomena recorded in geological strata, so the students of theology have a right to argue and maintain from history’s phases detailed in the strata of Scripture that there is Divine design. And this even in the confusion of Babel. The scattering of the human race from the central home of Eden has produced singular results; a growth of results so intricate and exquisite unique, that we are practically shut up to the conclusion that history, as nature, is under the moulding hand of God, who doeth all after the counsel of His own will.
“O, look with pity down
On erring, guilty man; not in Thy names
Of terror clad; not with those terrors arm’d
That monstrous Babel felt, when fear struck dumb
The scattered nations of the race of Ham.”
Babel! Gen_11:9. Traveller after traveller confesses the overpowering sensation of reverential awe which possesses the mind when contemplating the extent and magnitude of the ruins. The grey osiers growing on the river deepen the dreariness of the scene, like flags of distress on a sinking vessel; while the majestic reed-lined stream, wandering solitary amid the maze, seems to murmur something about the time when these ruins were giant palaces and towers, and when this dreary solitude was the abode of gay and thoughtless crowds set on universal empire. The meditative mind—amid such mouldered and mouldering piles—reads more plainly than ever a sentiment which is true alike of individuals, cities, and empires, “Be sure your sin will find you out.” Like the builders of Babel, we are prone to quaff the cup of pride; therefore their fate cautions us of the danger of such a course.
“We fain would eat the fruit that is forbidden,
Not heeding what God saith!
But by these flaming cherubims we’re chidden
Lest we should pluck our death.”
Babel and Pentecost! Gen_11:9.
(1) That day when the cloven tongues came down, and the first missionaries of Jesus spoke suddenly in many languages, was the beginning of a work which will never stop until the Gospel has made all men one again—one in heart and hope—one in the name of the Lord Jesus. “We do not mean,” says Green, “that the Gospel teaches all men the same language; though it is true that there are some words which the Gospel carries to every land and people and tongue.
(2). A Hindu and a New Zealander met upon the deck of a missionary ship. They had both been converted from their heathenism, and were brothers in Christ. But they could not speak to each other. They pointed to their bibles, shook hands, and smiled in one another’s faces; that was all they could do apparently. At last a happy thought occurred to the Hindu. With sudden joy, he exclaimed, “Hallelujah!” The New Zealander, in delight, cried out, “Amen!”
(3) Those two words, not found in their own old heathen tongues, but given to them by the Gospel, were to them the beginning again of “one language and one speech.” In the Patmos vision of the harpers by the glassy sea, we have the song of the mighty multitude of the redeemed from every kindred and people, and nation and tongue, in one united Church. It is a harmony of exultant praise over the realisation of the longed-for unity of God’s people. “The holy Church throughout all the world doth acknowledge Thee; Allelujah! (Revelation 15)
“Melodious language, wherein every thought
Finds utterance, o’erspreading the circling globe,
A language worthy of the sons of God.—Bickersteth.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The New Testament is always converting into blessings the…
Gen 11:1
The New Testament is always converting into blessings the curses of the Old Testament. The burdens and severities of the Law are not only the types but the very substances of Gospel liberty and truth; the confusion of Babel leads to a greater harmony, and its dispersion ends in a more perfect union.
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I. After the flood the whole earth was of one language and one speech. Now not even one country has one language within itself. No two persons that ever meet have it. The words may have the same spelling, but they do not carry to the hearer exactly the same sense in which they were spoken. There is not on this earth, in any fraction of it, one language and one speech; hence a great part of our sin and misery.
II. Even if there were a language perfectly the same, yet, until there was a setting to rights of disorders which have come into human thought, and until minds were themselves set in one accord, there could not be unity.
III. The men of the old world determined to do two things which real unity never does. They resolved to make a great monument to their own glory, and they thought to frustrate a law of God and to break a positive rule of our being. Their unity was a false unity. They sought their own praise, and it ran contrary to the mind of God. Their profane unity was dashed into hundreds of divergent atoms, and was carried by the four winds to the four corners of the earth.
IV. What were the consequences of this scattering of the race? (1) It carried the knowledge of the true God and of the one faith into all the lands whither they went; (2) God replenished the whole surface of the globe by spreading men over it; (3) it was a plea for prayer, an argument for hope, a pledge of promise.
V. From that moment God has steadily carried on His design of restoring unity to the earth: His choosing of Abraham, His sending of Christ, the coming of the Holy Ghost at Pentecost, were all means to this very end.
J. Vaughan, Fifty Sermons, 10th series, p. 103.
Gen 11:1-9.
From the text we gather these practical suggestions:—
I. Examine carefully the quality and meaning of every new plan of life.
II. Beware of the sophism that Heaven helps those who help themselves.
III. Regulate ambition by the Divine will.
IV. If we make great plans, let us make them in God’s name and carry them out in God’s strength.
V. Let us learn what is meant by all the unfinished towers that we see around us.
VI. Co-operation with God will alone secure the entire realisation of our plans.
Application: (1) We all have plans; (2) examine them; (3) remember the only foundation, on which alone men can build with safety.
Parker, Pulpit Analyst, vol. ii., p. 181.
References: Gen 11:1-9.—Expository 2nd series, vol. i., p. 232; Parker, vol. i., p. 176. Gen 11:1-10.—Clergyman’s Magazine, vol. iv., p. 270.
Gen 11:4
(with Act 2:3-4)
I. Three motives may have led to the building of the Tower of Babel: (1) a feeling that in union and communion lay the secret of man’s renown and strength—that to disperse the family was to debilitate it; (2) a remembrance of the deluge, and a guilty dread of some similar judgment, leading them to draw close to each other for support; (3) man was awaking to self-consciousness and a knowledge of his own resources. He was gaining a glimpse into the possible progress of civilisation. The tower was to be a focus where the rays of his power would be concentrated.
II. To all philanthropists this narrative preaches this simple and sublime truth—that genuine unity is not to be effectually compassed in any other manner than by striking at the original root of discord. Every scheme for the promotion of brotherhood which deals only with the external symptoms of disunion, and aims at correcting only what appears on the surface of society, is ultimately sure of frustration.
III. In His own good time and manner God realised the presumptuous design of the Babel-builders, and united in one central institution the scattered families of man. In the mediation of His Son He has reared up a Tower whose top reaches to heaven. It was in order to gather the nations into this world-embracing community that the apostles of Christ went forth charged with a message of peace and love. When the Spirit descended at Pentecost the physical impediment obstructing union—that difference of language which the sin of Babel had introduced—was removed. The apostles spake with other tongues, as the Spirit gave them utterance.
E. M. GOULBURN, Occasional Sermons, p. 361.
References: Gen 11:4-9.—C. A. Fowler, Parochial Sermons, p. 137; J. Cumming, Church before the Flood, p. 499; S. Leathes, Studies in Genesis, p. 81.
Gen 11:9
I. God is not the Author of confusion, but of peace. Yet once, in His wise compassion, He made confusion in order to prevent it; He destroyed peace, that in the end he might restore it.
The history of Babel is far more than a record of the defeated attempt of wicked men to accomplish an impossible folly. The building of that tower was the first great act of presumptuous rebellion against God subsequent to the flood, and therefore it was meet that a measure of vengeance should fall upon it such as, while the world stood, should never perish from the memory of mankind. And, as God so often orders, the crime of these men became their punishment. "Let us make a name," they cried, "lest we be scattered abroad upon the face of the earth." And this very thing it was which caused them to be scattered.
II. God, who hath made of one blood all nations of men, did, by that exercise of His power, the best thing that could be done to check and retard the rapid growth of evil, and to prepare the means by which man might be brought back to obedience. While there was but one tongue, men easily corrupted each other; when there were many, evil communications were greatly hindered. God marred the Babel-builders’ work, but it was in order to mar their wickedness; and meanwhile He had His own gracious designs for a remedy. It was on the day of Pentecost that that remedy was first applied. Those cloven tongues of fire which, on that day, rested on the heads of the apostles, undid, to as great an extent as will be permitted in this world, the confusion of Babel.
F. E. Paget, Village Sermons (Advent to Whit-Sunday), p. 223.
References: Gen 11:9.—D. J. Vaughan, The Days of the Son of Man, p. 280; G. Huntington, Sermons for the Church’s Seasons (Advent to Trinity), p. 276. Gen 11:27.—R. S. Candlish, Book of Genesis, vol. i., p. 181. Gen 11:27-32.—Expositor, 2nd series, vol. i., p. 281. 11:27-25:10.—J. Monro Gibson, The Ages before Moses, p. 159. Gen 11:32.—H. Grey, A Parting Memorial, p. 232.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v10 Subdivision 4. (Gen 11:10-21.) Abraham.
Subdivision 4. (Gen 11:10-21.) Abraham.
Abraham, the "heir of the world" (Rom 4:13); and the pilgrim-walk and trial of faith. (Fruit of the ground, third day.)
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Abraham occupies an especial place in Scripture, as the pattern of faith so far as the Old Testament could give it, "the father of all them that believe." Coming after Noah, in the series of Genesis-lives, he typically presents to us, and in the most striking way, the pilgrim character, which is the result of the consciousness of the heavenly calling. Called to Canaan, the type of our heavenly portion, he does not yet possess it, except in faith, and is therefore a sojourner only, -a man of the tent, and not the city. Lot is his contrast and opposite in this, and that he is a child of God makes him more strikingly so.
His history divides into two sections: the first of which gives the call of God and his obedience to it (Gen 11:10-14); the second, the conflicts of his faith as regards his relationships and the promises of God.
Section 1. (Gen 11:10-14.)
The call of God and the obedience of faith.
We have in the first section a complete sevenfold picture: —
1. His genealogy, or birth-title, as descended from Shem: the line of promise. (Gen 11:10-26.)
2. The hindrances of nature to faith. (Gen 11:27-32.)
3. Abram in the land: the heavenly portion realized. (Gen 12:1-8.)
4. His failure in Egypt: the saint going down into the world, and its consequences. (Gen 12:9-20.)
5. Abram and Lot: our choice and God’s choice for us. (Gen 13:1-18.)
6. Abram as overcomer: the strife with the kings. (Gen 14:1-16.)
7. Where the heart rests. (Gen 14:17-24.)
God, nature, heaven, the world, victory over self, and the victory over opposition from without are all represented here, while the last of this series closes it with so blessed an assurance of what Christ is for the heart occupied with Him that we know without any doubt that there can be nothing beyond it. Let us look more closely at these things.
1. Abram’s descent from Shem shows him in the line of promise. Jehovah’s revelation of Himself to Shem was to be realized above all in that Seed of Abram whose day his own faith rejoiced to see. But the promise itself expressed a grace in God which preceded all personal claim whatever on Abram’s part. In the chosen line itself, though we have only a scanty record of names and of the length of life, it is plain that there is decay, and that continuous. No doubt the years of man’s life were every where shortening, but there was at any rate no exception, and elsewhere we read of spiritual apostasy on their part, which left all possibility of hope to the sovereign grace of God. The root of all the blessing following is here and only here.
2. But not only does nature furnish no help: it is in conflict with the call of God when this has come, and not least so when it volunteers obedience which it never performs, and proposes to lead where it cannot even follow. "Terah" means "delay," and he delays: they went forth to go into the land of Canaan, and they came to Haran and dwelt there. And Terah died in Haran.
3. Now, and not before, Abram comes into the land. We have here,
(1) the call of God with its accompanying promise;
(2) his coming into the land to the place of Shechem, or "shoulder," to the oak of Moreh, "instructor." The "shoulder" is that which bears the burden, and it is in stooping to serve that we acquire ability to learn of God: "to virtue" we add "knowledge."
(3) Jehovah appears to him, and Abram builds an altar and worships. His tent is pitched in view of Ai ("ruins"), -a judged world upon the one side, and Bethel, the house of God, upon the other.
4. But as yet he cannot hold this place. The south country attracts him, and he gravitates toward Egypt. A famine in his own land follows, just as barrenness in spiritual things comes surely when we are looking toward the world. Then, upon going down into it, the boldness of faith gives place to disguises and prevarication. As the direct result, Abram loses his wife, and is enriched by the world. Sarai, as the apostle tells us, speaks of the terms upon which the believer is with God. She is the "covenant of grace:" the grace in which we stand God has linked with faith, and with faith alone. It belongs not to the world. We are of God, and the whole world lieth in the wicked one. But who can maintain such testimony when the world’s help is wanted and association with it sought? Sarai must be left open to the world as such; and thus, by sacrifice of their exclusive place, Christians have bought the favor of the world today. But the world will yet learn by judgment that Sarai is not its own. This manifest, the world’s favors cease, and Abram is sent away.
5. Abram gets back to where he was at the beginning, and his real restoration in heart comes out in this section; while, on the other hand, he who has been walking with Abram rather than with God manifests the power of what he has been in still over him, as we shall see. Abram’s own power over Lot seems lost also by his failure. The wealth acquired on both sides comes in to separate; but Abram, master of himself once more, offers to Lot his choice as to the land before him. Lot without hesitation chooses, and you see the man in his choice. The plain of Jordan is like the garden of the Lord -like paradise! there is his religious self-justification, and Lot will keep his religion and the world as well. Here is the under-current that carries him: it is like the land of Egypt. Association with the world follows, however bad the world may be, and Lot’s tent (soon to be given up) stretches toward Sodom.
Then he who has not chosen is shown what the Lord has chosen for him, and he is bidden to walk through it and enjoy it as his own. So faith is called to enjoy its heavenly portion.
6. As Sodom is a type of the world in its open evil, so Babylon is clearly identified in the New Testament with the world-church, whose head is Rome. (Rev 17:9; Rev 17:18). Here we have, not Babylon named, but Shinar, first in a coalition of four kings -the world-number, while the kings on the other side are five -the number of the senses, the merely sensual man. Between the open world and the world-church there is constant strife; but man must have a religion, and the latter in general prevails, and puts its yoke upon the other. In the present war, Lot, dwelling in Sodom, is carried captive with the rest: the way a child of God falls under the power of spiritual evil is here pointed out; it is through getting into the world. Abram the overcomer is noticed here (the only time) as the Hebrew, the passenger, the pilgrim. This is the secret of spiritual power. Lot is thus delivered by the power of another, but because only thus, falls back into Sodom.
7. And now we come to Melchisedek, king of righteousness, king of Salem (peace), priest of the Most High (God’s millennial name), possessor of heaven and earth, -type of Christ in the day when He shall claim the earth for God and bring it back to Him. To him Abram gives tithes of all. Faith owns in Christ the One to whom all belongs, partaking of His true "bread and wine," the memorials of His fruitful suffering, and so refuses to be enriched at the world’s hand. Present rest for the heart is here, and the future rest when He fulfills this type. The end of this series is reached, then, with this.
Section 2. -Faith’s conflicts.
A very different line of truth is found in the second section. We have here faith’s conflicts as to relationship and the word of God. The fifteenth chapter clearly gives a new beginning, as Abram here for the first time is recognized as righteous by faith, the true beginning for every soul spiritually. Here again we have seven subsections: —
1. The covenant of promise and the righteousness of faith. (Gen 15:1-21.)
2. Hagar: the legal covenant, manward and Godward. (Gen 16:1-16.)
3. Circumcision, the seal of the covenant of promise, and faith in the God of resurrection. (Gen 17:1-27.)
4. The tent-door at Mamre, and the intercession for Sodom. (Gen 18:1-33.)
5. The gate of Sodom and the end of Lot. (Gen 19:1-38.)
6. The Philistines’ land and the failure there. (Gen 20:1-18.)
7. Isaac: the promise fulfilled. (Gen 21:1-34.)
The connection of these chapters is mostly plain, and Isaac is evidently the Melchisedek of this section. He is, in fact, the type of the same blessed Person, but in quite a different character: here as "dwelling in the heart by faith." The first leaf we turn in this gives us the promise as to Him; the last shows us (typically) the fulfillment. All through, directly or indirectly, we are occupied with Him.
1. The promise is really threefold: of the one seed, Isaac, typically Christ; of the numerous seed, which, as represented by the stars of heaven, directs our eyes especially to the present children of Abraham by faith; thirdly, of the land, type of our heavenly possession. The first is the ground of the second; the second, of the third.
Christ, the heavenly seed, and the heavenly inheritance are all (typically) the subject of promise here. The covenant is of promise, -that is, of grace; the answer to it is faith -dependence on another; and the believer it is who is counted righteous. Every thing is assured to us by God without condition, and to take freely what is freely given is the secret of all joy, all peace, all power. Faith in one’s self is what we are never called to, and is but so much glory taken from God. But this we are slow to learn.
In the third promise, as to the land, we have the worth of Christ’s sacrifice opened up to us. In these different animals He is variously seen, and by these, passing between the divided parts, God binds Himself. He is seen also as the God of resurrection. The deep sleep falling on Abram is like that of Adam, and even the Egyptian oppression which it represents was, as it were, the death of the nation, from which only such power as that of resurrection could bring them forth. Here, the might of the sacrifice is seen when faith itself seems in collapse. He who guarded it from the birds of prey is now guarded by it; and in the furnace of Egypt, no less than in the word of deliverance, it is the covenant-keeping God who acts. Grace secures holiness, and the means to it; and God acts from Himself and glorifies Himself, where man is powerless. Thus the promise is complete.
2. Promise is grace, and thus the promise already given can only be fulfilled in Sarai, who speaks of this. (See Gal 4:24.) Her name is Sarai -"my princess," for "grace reigns." She is the free-woman and brings forth to freedom; but in contrast with her, another is now seen -Hagar, the law, the full account of which, spiritually and dispensationally, is given us here.
Hagar is an Egyptian, as the law is the "principles of the world" (Gal 4:3), and she gravitates naturally to Egypt. She is Sarai’s handmaid, as the law is to grace, but taken up by the believer in whom some strength of nature still remains, in the impatient desire for fruit. Grace in him even urges him to it; but God has not to do with it, except that when the relationship is entered on, He sends her
back to Abram that the fruit might be seen as not what He had promised. Thus the law came in, (faith and grace having long been joined together of God before it,) not at the beginning, but as sought of man himself naturally: and God takes her up, and by the fountain of water makes this child of nature to know Himself. We get thus the law and revelation joined together in the Old Testament. But God declares at the same time the fruit of law, easy enough to produce, to be but lawless (the wild man), though "God hears" the child of law -the Jew.
3. God now re-affirms His principle; for circumcision is the seal of the covenant of promise, and the sign of righteousness by faith. (See Rom 4:1-25.) Abram’s body is now "as good as dead," as Sarai’s womb is. Grace will do nothing except as the power of the living God works in it, and for this, nature must be seen as worthless. God is now to be the Almighty, and Abram to walk before Him as such. Significantly thereupon He changes his name, adding but one letter, in fact, to it, in the middle of it -the letter "h," the fifth letter of the Hebrew alphabet, and which stands for 5. This, we have seen, is 4 + 1, -"the weak creature in the presence of the almighty God:" thus Abram ("high father") becomes Abraham, ("father of a multitude.") He is abased to be multiplied; and this we know well to be the spiritual law. How blessed are the thoughts of God!
Circumcision is thereupon ordained in the flesh of all the family of faith: in its inner meaning, "the putting off of the body of the flesh." (Col 2:11.) The typical answer, the "bearing about in the body the dying of Jesus, that the life of Jesus may be manifest." (2Co 4:10.) As born into the family of God, and come into the new creation (the eighth day), and as purchased with the money of atonement, still we are to have this sign.
And now God declares Himself the God of resurrection. Sarai is to have a son -the first positive announcement of it. And her name also is changed: from Sarai (my princess) she becomes Sarah (the princess), the merely personal element removed with the "i," which stands for the number 10 -the number of responsibility, to make way again for the "h" -the 5, where the creature stands once more in its weakness before this almighty God. Thus grace and faith, the ways of God and the conscious need of man, exactly suit, and are united to one another; and now grace shall be fruitful, Sarah shall have a son.
4. Hereupon the practical fruits appear. Abraham is found in his tent-door in Mamre ("fatness"?), and this is here as characteristic as the "gate of Sodom," in the next chapter, is for Lot. Here, Jehovah appears to him in the new form of man: communion is evidently more realized than at previous times. Note how faith in Abraham recognizes God; how suitably yet to His manifestation of Himself he entertains Him; and how ready a response is given to his invitation.
The material for entertainment is typically Christ, in His death, and in the glory of His person; three measures of meal -all the fullness of the Godhead in Him bodily. Such material have we ever to invite God to remain with us.
Then comes once more the promise, in which God more openly takes His place than before. The powerlessness of man is more revealed, faith in the Almighty is challenged, and unbelief rebuked.
And now God reveals as to His "friend" His purposes as to Sodom -the world; as to which, judgment does not come till there has been full testing: only when the state of things is fully proved does God proceed as if He "knew."
Then Abraham draws near to intercede, pleading that the righteous should be distinguished from the wicked, and God’s governmental ways come out. For the sake of even ten righteous He will spare the city, and after six successive and effectual pleadings, Abraham stops with this.
5. The gate of Sodom now comes before us, and Lot sitting there. All is in contrast with the former chapter, -the evening; the visit of two angels, not now "men;" the invitation hardly accepted; the city fare, poorer than that under the tent; -all this makes a significant picture.
Then comes the interruption of the men of Sodom: (Abraham had none!) -like the evil things which association with the world produces to destroy communion. How Lot also smells of the company he keeps!
God can manifest Himself here only in judgment, and call to separate from what is to be destroyed; but Lot’s dwelling in the city has rendered ineffectual his witness against it, and his sons-in-law take it as a jest. (Notice how, through all the sorrow of this scene, the "angels" become once more "men.")
Lot too lingers: they hasten him, lay hold upon him, bring him out. Notice how different the prayer of unbelief from that of faith! -his plea is unbelief, fear of the consequences of doing what he is bidden; a little city -God can do a little thing! Blessed be His name, He spares it.
Then the judgment comes, in which his wife also is involved. His own being spared is now seen also as for Abraham’s sake: of him, though one of His own, God is ashamed.
Finally, we have the end of Lot in a shame which is that of his daughters also. His death need not be mentioned. But from him thus spring Moab and Ammon, the enemies of the people of God.
6. In the Philistines, we find undoubtedly a form of that which meets us in full development in Babel. They are not Canaanites, though sons of Ham. They sprang, according to Gen 10:14, from Mizraim, -i.e. were of Egypt; yet we find them in the land of Canaan always, on the lowland of the south-west coast, with their outlook indeed toward Egypt, with which they had (Exo 13:17) the freest and most unobstructed communication. They hold but a border of the land of Canaan, and its lowest part; beyond that, may ravage, but not possess; although looming in men’s eyes so large as to give their name ("Palestine," from "Philistine,") to the whole of it. It is easy to see in this the picture of the world as come into the church, and become the church. Abimelech, whose name (whether "whose father [was] king," or "father of a king,") speaks of successional derived authority, is their king, and Phicol, "the voice of all" -as men say, "the voice of the Church," -is the captain of their host. Who can fail to see here the shadow of that traditional authority to which human religiousness, ignorant of the living Spirit, ever appeals?
This externalism speaks much of grace, divorcing it from what God has joined it to alone -the living faith which is seen in Abraham. Alas! faith too may easily yield here its exclusive claim, and with the son of the bondwoman in the house, and not yet Isaac, seem ready to yield up its choicest possessions to the demand upon it. This is a chronic evil, as is plain here, and apt to reproduce itself, as we see in Isaac afterward. Philistines are, as we know, ready enough to claim Sarah: the men of tradition speak largely of "grace," but it is in their sacraments and outward observances. And this claim imposed for ages on even the men of faith. Yet Sarah in the Philistines’ house cannot, do what they may, become their own: grace will not be handled by men’s hands. Nay, more; her presence there stops all the wombs of the house of Abimelech: this barren pretension to grace prevents all real fruit; with it, they are just as the "ninety and nine just persons who need no repentance," and so cannot repent; but that is where all true fruit begins. But how guilty, then, are we if we seem even to justify them in this claim! and how well may they reproach us with it!
On the other hand, with Sarah we may sojourn in the Philistines’ land, for it is our own, though only a border tract. To adopt their language, we may say, for instance, the sacraments "sacraments remain to us, though only two, (the witnesses to something better than themselves,) not seven (as Rome makes them), the perfect fulfillment of that of which they speak. This is only a sample. All the land here is ours, and it is a fruitful land: may we claim it all!
7. And now the promise is fulfilled, and Isaac is born to dwell in Abraham’s tents: the consummation of the life of faith is when Christ dwells in the heart through faith; the true fruit of faith in us is Christ thus abiding. Dispensationally, it is the coming of Christ and Christianity that we reach here, the two, as it were, identified, for are they not one? Therefore the child is circumcised, (as I take it, at the cross,) and weaned gradually, and there is a great feast when the child is weaned. Is not this the blessed truth which was given through Paul, and which especially brought out the mockery of unbelief and persecution of the Church by the Jews? Then the bondwoman and her son are sent away, the nation is in the meantime as such rejected. The wandering in the wilderness of Beersheba (the "well of the oath"), is a striking picture of their present condition. The water, the word of life, is spent for them, and the well they see not, though the oath of God, the covenant with their fathers, secures it for their final possession. This, therefore, their eyes are yet to be opened to, and Hagar herself to become a means of blessing to them (Deu 30:1-3); their dwelling still and ever outside of Canaan -the heavenly inheritance.
The contention for the wells is characteristic with the Philistines: they do not dig them, but stop them with earth, though they are made here finally to own that God is with the man of faith, and that the well he digs is all his own.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Tower of Babel. The Descendants of Shem to…
The Tower of Babel. The Descendants of Shem to Abraham
We have here the ancient Hebrew explanation of the diversity of human language, and of the wide dispersion of the human race. Babylon is represented as the original centre of human civilisation after the Flood. The splendid buildings of Babylonia were among the most remarkable achievements of human power and pride. But they were repugnant to the Jews as being associated with idolatry, and their erection is here regarded as rebellion against Jehovah, who confounds the language of the builders, and brings about their dispersion. 'The story emphasises the supremacy of the One God over all the inhabitants of the world, and ascribes to His wisdom that distribution into languages and nations which secured the dissemination of mankind.. and provided for the dispersion of civilising influences into different quarters of the globe. Above' all, it teaches that rebellion against God is the original source of discord. The gift of Pentecost, as the Fathers saw, is the converse of the story of the Tower of Babel. The true unity of the race, made known in Christ (cp. Col_3:11) is confirmed by the utterance of the Spirit which is heard by all alike. The believer “journeys” not away from God's presence, but draws nigh to Him by faith' (Bishop Ryle). The narrative is from the Primitive source.
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1. It used to be conjectured that Hebrew was the primitive language of mankind, but it is now known that that language is only one branch, and that not the oldest, of the Semitic group of languages including Assyrian, Aramaic, Phœnician and Arabic.
2. From the east] RM 'in the east.' The writer is in Palestine. Shinar] S. Babylonia.
3. Brick.. slime (RM 'bitumen')] These were the regular materials of ancient BabyIonian architecture, as the remains of the oldest cities still show. There was no stone available in these alluvial plains.
4. A city and a tower] The principal building in every ancient city was its temple, and the chief feature of a Babylonian temple was its ziggurat or stage-tower. The remains of these towers are the most prominent of the mounds which mark the sites of ruined cities. The pile of vitrified brick near Babylon, known as Birs Nimrûd, is the best known example of such a ziggurat, and early travellers supposed it to be the biblical Tower of Babel. The most famous temple-tower, however, and the one which probably gave rise to the tradition here, was that of E-Sagila, the temple of Bel in Babylon, built of brick in seven stages, the topmost of which formed a shrine for the god. It was of extreme antiquity, and was restored and beautified by Nebuchadnezzar.
Whose top may reach unto heaven] cp. Deu_1:28. The expression 'Whose top is in the heavens' has been found on inscriptions concerning these storied towers, but it seems as if the writer regarded the enterprise as an impious attempt to scale heaven. Let us make us a name, etc.] The tower was meant to procure renown for its builders, and to serve as a centre and bond of unity, so that none would think of leaving it. The writer seems to indicate the intention of establishing a universal empire.
5. The Lord came down, etc.] The words are meant to teach that God is concerned in men's doings. But 'it is not to be thought from such modes of expression that human characteristics are intended to be ascribed to the Creator. In any age it is necessary to describe the unknown by the help of the known; and as the mysterious personality of God must ever be incomprehensible to men, there is no means in which we can represent His relations to us, except by using words borrowed from our own faculties, emotions, and modes of action '(Geikie). 6, 7. God is here represented as dreading lest men make themselves so powerful as to become His opponents. The v. is a good example of the anthropomorphism characteristic of the Primitive document.
7. Us] God is conceived as taking counsel with the angels His attendants: cp. Gen_3:22.
9. Babel] as if from balal, 'to confound.' The true etymology, however, is Bab-ilu, 'gate of God.' See on Gen_4:1.
10-32. The descendants of Shem to Abraham.
The formal list here is the continuation of that in Genesis 5, and both belong to the Priestly document. The early period of the world's history from the Creation to Abraham is thus represented in the form of a genealogical table. The figures given here cannot be regarded as literally historical. Only 300 years are reckoned to have elapsed between the Flood and the birth of Abraham (say 2200 b.c.), whereas the beginnings of BabyIonian civilisation can be traced back to 5000 b.c. As in Genesis 5, the number of generations is ten, a number which is common in the lists of other ancient nations. It may have been suggested by the ten fingers, as indicating completeness. We may therefore regard the present list as a conventional arrangement for bridging over the interval between the Flood and the beginnings of the Hebrew race, based on ancient tradition. It will be observed that the ages assigned to the Patriarchs enumerated in this chapter are much lower than those in Genesis 5. There is a continuous reduction from the 600 years of Shem to the 138 of Nahor. The names of the generations from Shem to Eber have already been given in Gen_10:22-25, and the latter's Arabian descendants in the line of Joktan were there traced. Now (Gen_11:18-26) his successors in another line are followed, until the point of supreme interest is reached in the Birth of Abraham.
14. Eber] the ancestor of the Hebrews. See on Gen_14:13.
26. For the meaning of Abram and Sarai (Gen_11:29) see on Genesis 17.
27. Haran] son of Terah. The Jewish Book of Jubilees declares that he was burnt to death, whilst attempting to save some of the images of the gods, when Abraham burnt the house in which they were.
31. Ur of the Chaldees] or 'Ur Kasdim.' The Chaldeans lived in S. Babylonia. The modern Mugheir, near the Euphrates, 125 m. NW. of the Persian Gulf, marks the site of an ancient city called Uru, which is by many identified with the Ur of this passage. But in the Accadian inscriptions the whole province of Accad or N. Babylonia was called Uri. Haran, the town (see next note), was also in this district, and the difficulty of explaining why Terah made the long journey of 600 m. from Mugheir disappears, if the Ur of Genesis may be identified with Uri. The family of Terah was evidently a pastoral one, and it was natural that they should make a new settlement from time to time.
31. Haran] (the Roman Carrhœ) was a city in Mesopotamia. It was an ancient seat of the worship of the moon god Sin. Caravan roads led from Haran to Syria and Palestine. Terah, who had intended to settle in Canaan, remained at Haran, and died there. Genesis 12 tells us how Abraham received the divine command to leave his home and relatives, and, in reliance on God's promise, to settle in a new country, there to found a race who should preserve the knowledge of the true God, and prove a blessing to all mankind.
32. The days of Terah were two hundred and five years] According to the Samaritan text Terah was 145 years old when he died. As Terah was 70 at the birth of Abram (Gen_11:26) and the latter left Haran when he was 75, the Samaritan text confirms the statement in Act_7:4 that Abram waited till after his father's death to leave Haran.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 9, 10, 31 one language
one language
The history of Babel ("confusion") strikingly parallels that of the professing Church.
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(1) Unity Gen 11:1 --the Apostolic Church Act 4:32; Act 4:33
(2) Ambition Gen 11:4 using worldly, not spiritual means Gen 11:3 ending in a man-made unity--the papacy;
(3) the confusion of tongues Gen 11:7 --Protestantism, with its innumerable sects.
(See Scofield "Isa 13:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 11:1-9 The Tower of Babel and the Scattering…
CHAPTER 11:1-9 The Tower of Babel and the Scattering of the Nations
1. The unity of the nations in Shinar (Gen 11:1-2)
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2. Their attempt: “Let us make” (Gen 11:3-4)
3. The divine answer: “Let us go down” (Gen 11:5-7)
4. The Result (Gen 11:8-9)
All the earth had one language. This is also proven by philological research. The whole human family journeyed together. They left the mountainous regions and went down to the plain. This expresses their descent morally; they turned away from God, though they had the knowledge of God (Rom 1:18-19).
Notice the absence of the name of God in the beginning of the chapter. They had excluded Him. “They said ... let us make ... and they had ... let us build ourselves ... let us make ourselves a name.” It is self-exaltation and defiance of God. It was full rebellion against God.
The tower they attempted to build was to reach into heaven. It is the first concentrated effort of man against God his maker and against Jehovah. It represents a God-defying and man-deifying confederacy. We cannot follow Babylon in its different aspects. There was the ancient city, the enemy of Jerusalem. There is the present day Babylon, a lifeless, professing Christendom, both Romanism and Protestantism. There is the future Babylon (Rev. 17-18). Concentration and confusion marks Babylon. Compare the “Let us” here with the prophetic second Psalm, when in the future, nations will confederate against God and His anointed. God came down in divine irony to look at their city and tower and to scatter them by the confusion of languages. And when the rebellion of the second Psalm is reached, He will laugh and hold them in derision.
VI. THE GENERATIONS OF SHEM
CHAPTER 11:10-26 From Shem to TERAH
Here again we find ten names prominent. The same number we have in Genesis 5. Both genealogies in chapters 5 and 11 end with a man to whom God reveals Himself and with each a new dispensation begins, Noah and Abram. Notice the decreasing years of life. Shem was 600 years old, the grandfather of Abram only 148. The line of Shem was degenerating; some of the names indicate this. Terah (delay), the father of Abram, was an idolator. The descendants of Shem worshipped idols (Jos 24:2). When the line of Shem had failed God called Abram.
VII. THE GENERATIONS OF TERAH
CHAPTER 11:27-32 Terah’s Family and His Death
Terah with the persons mentioned in Gen 11:31 went forth from Ur to go into the land of Canaan. Terah died in Haran. Gen 12:1 and Act 7:1-4 makes it clear that this going forth was by divine revelation.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 5, 10, 27 The building of the Tower
The building of the Tower
v. 1. And the whole earth was of one language and of one speech. Much of the explanatory matter in the preceding Chapter, as well as the mention of various languages, belongs to a later period of history, being indicated there merely for the sake of offering a complete picture. The story which is now told belongs to a period only about one hundred years after the Flood, if we may assume that it occurred at the time when Peleg was born. At that time all the people of the world still had but one speech and one language.
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v. 2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. From the highlands of the Ararat range the survivors of the Flood and their families moved down, by degrees, in an easterly direction until they reached the great plain where the Euphrates and Tigris rivers flow. It is a rich and fertile plain, or was in those days, and the people were constrained to give up their nomadic form of living and establish permanent sites for homes.
v. 3. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Not only Ham and Canaan had meanwhile forsaken the religion of Noah, but other members of his family had likewise turned from the living God to the vanity and pride of their own imagination. This is indicated by the manner of their speech in proposing to build a city and a tower.
v. 4. And they said, Go to, let us build us a city and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Their plans were made with care. Instead of the usual sun-dried brick they proposed to use burnt brick, which would be able to withstand the ravages of the weather so much the better. And instead of merely laying the bricks loosely, they planned to set them firmly by the use of asphalt, which is found in large quantities near the ruins of Babylon. Just what motive prompted them to undertake the building of such a city and tower whose top should reach to the sky is shown in their words: And let us make for us a name, lest we be scattered over the face of the whole earth. An arrogant, blasphemous pride was here combined with a cringing fear of the avenging justice of the Lord. They were full of enmity toward God; their purpose was to defy His almighty power and to make this city with its tower the center of the world, to which they might return even if it should happen that the Lord would scatter them into the four winds.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 10, 12, 14, 16, 18, 20, 22, 24, 27, 29, 31 This word shows that the writer is beginning a…
Now
This word shows that the writer is beginning a new part of the story.
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the whole earth
This represents all the people on the earth. AT: "all the people on the earth" (See: Metonymy)
used one language and had the same words
These two phrases mean basically the same thing and emphasize that all people spoke the same language. (See: Parallelism)
they journeyed
"they moved around"
in the east
Possible meanings are 1) "in the east" or 2) "from the east" or 3) "to the east." The preferred choice is "in the east" because Shinar is to the east of where scholars believe the ark came to rest.
settled
stopped moving from one place to another and began to live at one location
translationWords
Shinar
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 18, 27, 28, 29, 30, 31 11:1-9 The story of the unfinished tower carries forward…
11:1-9 The story of the unfinished tower carries forward themes of language and solidarity from the Table of Nations (ch 10). The builders’ desire for autonomy recalls the rebellion in Eden (ch 3) and establishes the need for Abram’s redemptive faith in the midst of international disorder (ch 12). The scattering of the nations anticipates the warning to Israel that idolatry would result in their being scattered and their cities devastated (see Lev 26:33; Num 10:35; Deut 4:27; 28:64; 30:3). Chronologically, the story is a flashback that explains the rise of the nations during Peleg’s time (see Gen 10:25).
11:1 At one time: The events described in 11:1-9 led to the scattering of nations that is reflected in the genealogies of 10:2-30. The reversal of order has a theological purpose (see study note on 10:1–11:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.