"Come," they said, "let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth." “Come,” they said,This phrase indicates a collective decision and unity among the people. It reflects a common purpose and shared intent, highlighting the communal nature of humanity at this time. The use of "Come" suggests an invitation to collaborate, reminiscent of God's invitation to creation in Genesis 1. It also contrasts with divine commands, as this is a human initiative rather than a divine directive. “let us build for ourselves a city with a tower that reaches to the heavens,”
The desire to build a city and a tower signifies humanity's ambition and desire for permanence and security. The city represents human civilization and organization, while the tower symbolizes human pride and technological advancement. The phrase "reaches to the heavens" indicates an attempt to assert human autonomy and challenge divine authority, echoing the prideful rebellion seen in Isaiah 14:13-14. This ambition can be seen as a precursor to later human endeavors to reach or rival the divine, such as in the story of Nebuchadnezzar in Daniel 4. “that we may make a name for ourselves”
The motivation to make a name for themselves reveals a desire for self-glorification and legacy, contrasting with the biblical theme of glorifying God. This pursuit of fame and recognition is a recurring theme in Scripture, often leading to downfall, as seen in the stories of Saul and Absalom. It reflects a departure from the humility and obedience exemplified by figures like Abraham, who was promised a great name by God (Genesis 12:2) rather than seeking it himself. “and not be scattered over the face of all the earth.”
This fear of being scattered contradicts God's command to "fill the earth" (Genesis 1:28, 9:1). The desire for centralization and control reflects a lack of trust in God's provision and plan. The scattering that eventually occurs (Genesis 11:8-9) fulfills God's original intent for humanity to spread across the earth, demonstrating that human plans cannot thwart divine purposes. This scattering also sets the stage for the diversity of nations and languages, which is later redeemed at Pentecost (Acts 2) when the Holy Spirit enables the apostles to speak in various tongues, symbolizing the reunification of humanity under God's kingdom. Persons / Places / Events 1. The People of ShinarThe descendants of Noah who settled in the land of Shinar, united in language and purpose. 2. The City and the TowerThe city and the tower represent human ambition and pride, as the people sought to build a structure reaching the heavens. 3. The Plain of ShinarA fertile region where the people gathered to build the city and tower, located in ancient Mesopotamia. 4. The HeavensSymbolic of divine realms, the people aimed to reach the heavens, indicating their desire to elevate themselves to God's level. 5. The ScatteringThe event that God intended to prevent by confusing their language, leading to the dispersion of people across the earth. Teaching Points The Danger of PridePride can lead us away from God's will, as seen in the people's desire to make a name for themselves rather than glorifying God. Unity in the Wrong PurposeWhile unity is powerful, it must be directed towards God's purposes, not human ambition. God's SovereigntyDespite human plans, God's will prevails. He intervenes to ensure His purposes are fulfilled. The Importance of ObedienceThe people of Babel disobeyed God's command to fill the earth, reminding us of the importance of following God's directives. The Role of LanguageLanguage can unite or divide. We should use it to build up and glorify God, not to pursue selfish ambitions. Bible Study Questions 1. How does the ambition of the people in Genesis 11:4 reflect the human tendency to seek independence from God? 2. In what ways can pride manifest in our lives today, and how can we guard against it? 3. How does the account of Babel illustrate the importance of aligning our goals with God's purposes? 4. What lessons can we learn from the scattering of the people that apply to our understanding of diversity and unity in the church? 5. How can we use our language and communication to glorify God and build His kingdom, rather than pursuing our own ambitions? Connections to Other Scriptures Genesis 1:28God's command to "be fruitful and multiply, and fill the earth" contrasts with the people's desire to avoid being scattered. Proverbs 16:18The proverb about pride preceding destruction connects to the prideful ambition of the people in building the tower. Acts 2:1-12The event of Pentecost, where language barriers are overcome by the Holy Spirit, contrasts with the confusion of languages at Babel. Isaiah 14:13-14The pride of Lucifer in seeking to ascend to the heavens parallels the ambition of the people of Babel. Revelation 18:10The fall of Babylon, a symbol of human pride and rebellion against God, echoes the fate of Babel. People Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, TerahPlaces Babel, Canaan, Haran, Mesha, Shinar, UrTopics Abroad, Build, Face, Heaven, Heavens, Lest, Let's, Otherwise, Ourselves, Reach, Reaches, Scattered, Sky, Surface, Tower, Town, WanderersDictionary of Bible Themes Genesis 11:4 5207 architecture
5786 ambition, negative
5956 strength, human
7212 exile
8820 self-confidence
8827 selfishness 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 Genesis 11:4-9 6125 condemnation, divine
6702 peace, destruction 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 BunyanMeditations 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 Links Genesis 11:4 NIVGenesis 11:4 NLTGenesis 11:4 ESVGenesis 11:4 NASBGenesis 11:4 KJV
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