Genesis 11:3
And they said to one another, "Come, let us make bricks and bake them thoroughly." So they used brick instead of stone, and tar instead of mortar.
And they said to one another
This phrase indicates a collective decision-making process among the people. It reflects the unity and shared purpose of the group, which is a recurring theme in the early chapters of Genesis. This unity, however, is directed towards a purpose that ultimately opposes God's command to fill the earth (Genesis 9:1). The communal aspect of their decision can be contrasted with the individual obedience seen in figures like Noah.

“Come, let us make bricks and bake them thoroughly.”
The use of bricks signifies a technological advancement for the people of that time. In the Mesopotamian region, where the Tower of Babel narrative is set, natural stone was scarce, prompting the innovation of brick-making. This process involved baking clay bricks to harden them, making them more durable. The phrase suggests human ingenuity and self-reliance, which can be seen as a departure from reliance on God. This technological progress is not condemned in itself but becomes problematic when used to defy divine will.

So they used brick instead of stone
This substitution highlights the adaptability and resourcefulness of the people. In the ancient Near East, stone was often used for construction, but in the plains of Shinar, where the narrative is set, stone was not readily available. The choice to use brick instead of stone underscores the human desire to overcome natural limitations. This can be seen as a metaphor for humanity's attempt to assert independence from God, paralleling the pride and self-sufficiency that led to the fall in Genesis 3.

and tar instead of mortar.
Tar, or bitumen, was a common adhesive in Mesopotamian construction due to its waterproof properties. This choice of materials indicates a sophisticated understanding of building techniques. The use of tar instead of traditional mortar suggests a desire for permanence and security in their construction, reflecting humanity's attempt to create a lasting legacy apart from God. This mirrors the later biblical theme of building on a firm foundation, as seen in Jesus' parable of the wise and foolish builders (Matthew 7:24-27), where the true foundation is obedience to God's word.

Persons / Places / Events
1. The People of Shinar
The collective group of people who settled in the land of Shinar, which is often associated with the region of Mesopotamia. They are the builders of the Tower of Babel.

2. The Land of Shinar
A geographical location in the ancient Near East, often identified with southern Mesopotamia. It is the setting for the events of Genesis 11.

3. The Making of Bricks
The technological advancement and communal effort to create bricks for construction, signifying human ingenuity and unity in purpose.

4. The Use of Tar
The choice of tar (or bitumen) as a binding agent instead of traditional mortar, indicating a departure from natural materials and a reliance on human innovation.

5. The Event of Building
The collective decision to build a city and a tower, which ultimately leads to God's intervention and the scattering of the people.
Teaching Points
Human Ingenuity and Pride
The making of bricks and the use of tar demonstrate human creativity and technological advancement. However, it also reflects pride and self-reliance, as the people sought to make a name for themselves apart from God.

Unity and Disobedience
While unity is often seen as positive, the unity at Babel was in direct opposition to God's command to spread out and fill the earth. This teaches us that unity must align with God's purposes.

Divine Intervention
God's response to the building project shows His sovereignty and the futility of human efforts that go against His will. It reminds us that God's plans will ultimately prevail.

Innovation and Dependence on God
While innovation is a gift from God, it should not lead us away from dependence on Him. We must use our skills and resources in ways that honor God and align with His purposes.
Bible Study Questions
1. How does the decision to use bricks and tar instead of stone and mortar reflect the people's attitude towards God and His creation?

2. In what ways can human innovation and technology become a source of pride and disobedience in our lives today?

3. How does the account of Babel challenge us to evaluate our own unity and collective goals within our communities and churches?

4. What lessons can we learn from God's intervention at Babel about His sovereignty and our need to align with His purposes?

5. How can we ensure that our advancements and achievements are used to glorify God rather than to make a name for ourselves? Consider connections to other scriptures that emphasize humility and dependence on God.
Connections to Other Scriptures
Genesis 1:28
The command to "be fruitful and multiply, and fill the earth" contrasts with the people's desire to settle and build a city, highlighting disobedience to God's original mandate.

Exodus 1:14
The use of bricks in Egypt during the Israelites' enslavement echoes the labor-intensive process and human effort seen in Babel.

Acts 2:1-12
The event of Pentecost, where language barriers are overcome by the Holy Spirit, contrasts with the confusion of languages at Babel, showing God's redemptive plan.
Ancient Brick MakersW. Roberts Genesis 11:3
God's Gift of SpeechG. Hughes, B. D.Genesis 11:1-3
One Language and One SpeechJ. Vaughan, M. A.Genesis 11:1-3
Two Kinds of UnanimityJ. Parker, D. D.Genesis 11:1-3
Order Brought ForthR.A. Redford Genesis 11:1-9
People
Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, Terah
Places
Babel, Canaan, Haran, Mesha, Shinar, Ur
Topics
Asphalt, Bake, Bitumen, Brick, Bricks, Burn, Burning, Instead, Let's, Mortar, Neighbour, Putting, Slime, Sticky, Stone, Tar, Thoroughly
Dictionary of Bible Themes
Genesis 11:3

     5222   baking
     8421   equipping, physical

Genesis 11:1-3

     4366   stones

Genesis 11:1-4

     4306   minerals
     8801   presumption

Genesis 11:1-9

     5004   human race, and sin

Genesis 11:3-4

     5239   bricks
     5340   house

Genesis 11:3-5

     5240   building

Genesis 11:3-9

     5849   exaltation

Library
The Church.
FROM THE PREFACE TO THE "HOLY CITY." UPON a certain First-day, I being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the word for our mutual edification; but at that time I felt myself--it being my turn to speak--so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth, with life and evidence: but at last it so fell out that providentially I cast
John Bunyan—The Riches of Bunyan

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much
Lewis Bayly—The Practice of Piety

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Book of the First Generations of Man, and the Glory of the Cainites.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES. A. THE BOOK OF THE FIRST GENERATIONS OF MAN. 1. The reasons why Moses records the generations of Adam 1. 2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2. 3. Why Enoch is placed in the records of the dead 3-4. * Was Enoch a sinner, and do sinners have hope of eternal life 4. * Of death. a. How we are to comfort ourselves against death 5. b. How reason views death, and how
Martin Luther—Commentary on Genesis, Vol. II

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Cain Murders his Brother; Called to Account.
IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT. A. HOW CAIN MURDERED HIS BROTHER. 1. What moved Cain to commit murder 107. 2. Cain's hypocritical actions in concealing his anger that he might the more easily commit the murder 108-109. * Cain the picture of all hypocrites 110-129. * The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity 111-112. * Against what people we should most guard 112. 3. How Cain listened to
Martin Luther—Commentary on Genesis, Vol. II

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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