Genealogy of Nations—Babel—Confusion of Tongues.

Posted: November 11, 2011 in Christian living, Church, encouragement and advice
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Genealogy of Nations—Babel—Confusion of Tongues.

(GEN. X.–XI. 10.)

IT was the Divine will, that after the flood the whole earth should be repeopled by the descendants of Noah. For this purpose they must, of course, have separated and spread, so as to form the different nations and tribes among whom the world should be apportioned. Any attempted unity on their part would not only be contrary to the Divine purpose, but also, considering the universal sinfulness of man, prove dangerous to themselves, and even be untrue, since their inward separation had already appeared in the different characters and tendencies of Ham and his brothers. But before recording the judgment by which the Divine purpose was enforced, Scripture gives us the genealogy of the different nations, and this with a threefold object—to show how the earth was all peopled from the descendants of Noah; to define the relation of Israel towards each nationality; and, best of all, to register, as it were, their birth in the book of God, thereby indicating, that, however “in time past He suffered all nations to walk in their own ways,” they also were included in the purposes of mercy, and intended finally to “dwell in the tents of Shem.”

In accordance with the general plan on which Holy Scripture is written, we read after the prophecy of Noah, which fixed the future of his sons, no more of that patriarch than that he “lived after the flood three hundred and fifty years,” and that he died at the age of nine hundred and fifty years. Regarding the division of earth among his three sons, it may be said generally, that Asia was given to Shem, Africa to Ham, and Europe to Japheth. In the same general manner a modern scholar has traced all existing languages to three original sources, themselves, no doubt, derived from a primeval spring, which may have been lost in the “confusion of tongues,” though its existence is attested by constant and striking points of connection between the three great families of languages. The more we think of the allotment of Europe, Asia, and Africa among the three sons of Noah, the more clearly do we see the fulfilment of prophecy regarding them. As we run our eye down the catalogue of nations in Gen. x., we have little difficulty in recognising them; and beginning with the youngest, Jatheth, we find of those known to the general reader, the Cymry of Wales and Brittany (Gomer), the Scythians (Magog), the Medes (Madai), the Greeks (Ionians, Javan), and the Thracians (Tiras). Among their descendants, the Germans, Celts, and Armenians have been traced to the three sons of Gomer. It is not necessary to follow this table farther, though all will remember Tarshish, or Spain, and the Kittim, or “inhabitants of the isles.”

Passing next to Shem (ver. 21), we notice that he is called “the father of all the children of Eber,” because in Eber the main line divided into that of Peleg, from whom the race of Abraham sprang, and the descendants of Joktan (ver. 25). The descendants of Shem are exclusively Asiatic nations, among whom we only notice Asshur or Assyria, and Uz, as the land which gave birth to Job.

We have reserved Ham for the last place, because of the connection of his story with the dispersion of all nations. His sons were Cush or Ethiopia, Mizraim or Egypt, Phut or Lybia, and Canaan, which, of course, we know. It will be noticed, that the seats of all these nations were in Africa, except that of Canaan, whose intrusion into the land of Palestine was put an end to by Israel. But yet another of Ham’s descendants had settled in Asia. Nimrod, the founder of the Babylonian empire, the conqueror of Assyria, and the builder of Nineveh (ver. 11), was the son of Cush. Altogether this “mighty one in the earth,” who founded the first world-empire, reminds us of Cain and of his descendant Lamech. Leaving out of view the possible meaning of his name, which some have explained as being “we will rebel,” boastful violence and rebellion certainly constitute the characteristics of his history. Most strangely have the Assyrian tablets of the royal successors of Nimrod been made to furnish an explanation of his description as “a mighty hunter”—for this is the title given in them to the great conquering warrior-monarchs, as “hunting the people.” Thus we gather the full meaning of the expression, “he began to be a mighty one in the earth.” From Babylon, which was “the beginning of his kingdom,” Nimrod “went out into Assyria” (ver. 11, marginal rendering), “and builded Nineveh”—the remarkable circumstance here being that each time four cities are mentioned in connection with Nimrod: first, the four cities of his Babylonian empire, of which Babel was the capital, and then the four cities of his conquered Assyrian empire, of which Nineveh was the capital. Now all this tallies in the most striking manner with what we read in ancient history, and with those Assyrian monuments which within our own lifetime have by the labours of Layard and Loftus been exhumed from their burial of many centuries, to give witness for the Bible. For, first, we now know that the great Asiatic empire of Babylon was of Cushite origin. Nay, even the name Nimrod occurs in the list of Egyptian kings. Secondly, we are made aware that Babel was the original seat of the empire; and, strangest of all, that the earliest Babylonian kings bore a title which is supposed to mean “four races,” in reference to “the quadruple groups of capitals” of Babylonia and Assyria. Lastly, we know that, as stated in the Bible, “the Babylonian empire extended its sway northwards” to Assyria, where Nineveh was founded, which in turn succeeded to the empire once held by Babel. In all these respects, therefore, the latest historical investigations have most strikingly confirmed the narrative of Scripture.

Of the magnificence of Babel, the capital of the empire of Nimrod, “the mighty hunter,” it is difficult to convey an adequate conception, without entering into details foreign to our purpose. But some idea of it may be formed from its extent, which according to the lowest computation, covered no less than one hundred square miles, or about five times the size of London; while the highest computation would make it cover two hundred square miles, or ten times the extent of London! Such was the world-city, the first “beginning” of which at least Nimrod had founded. No wonder that the worldly pride of that age should have wished to make such a place the world-capital of a world-empire, whose tower “may reach unto heaven!” The events connected with the discomfiture of their plan took place in the days of Peleg, the grandson of Shem. As Peleg was born one hundred years after the flood, and lived two hundred and thirty-nine years, there must have been already a considerable population upon the earth.

If evidence were required that the flood had indeed destroyed sinners but not sin, it would be found in the bearing and language of men in the days of Nimrod and Peleg. After leaving the ark, they had “journeyed eastward” (ch. xi. 2) till they reached the extensive well-watered plain of Shinar, where they settled. Being still all “of one language and of one speech,” they resolved to build themselves there “a city, and a tower whose top may reach unto heaven,” for the twofold purpose of making themselves “a name,” and lest they “be scattered abroad upon the face of the whole earth.” Such words read singularly like those which a Nimrod would employ, and they breathe the spirit of “Babylon” in all ages. Assuredly their meaning is: “Let us rebel!”—for not only would the Divine purpose of peopling the earth have thus been frustrated, but such a world-empire would in the nature of it have been a defiance to God and to the kingdom of God, even as its motive was pride and ambition. A German critic has seen in the words “let us make us a name”—in Hebrew, sheen—a kind of counterfeit of the Shem in whom the promises of God centred, or, if one might so express it, the setting up of an anti-Christ of worldly power. Something of this kind seems certainly indicated in what God says of the attempt (ver. 6): “And this they begin to do: and now nothing will be restrained from them which they have imagined to do.” These words seem to imply that the building of Babel was only intended as the commencement of a further course of rebellion. The gathering of all material forces into one common centre would have led to universal despotism and to universal idolatry,—in short, to the full development of what as anti-Christ is reserved for the judgment of the last days. We read, that “Jehovah came down to see the city and the tower,” that is, using our human modes of expression, to take judicial cognisance of man’s undertaking. In allusion to the boastful language in which the builders of Babel and of its tower had in their self-confidence stated their purpose: “Go to, let us make brick,” etc. (ver. 3), Jehovah expressed His purpose of defeating their folly, using the same words: “Go to, let us go down, and there confound their language.” And by this simple means, without any outward visible interference, did the Lord arrest the grandest attempt of man’s rebellion, and by confounding their language, “scattered them abroad from thence upon the face of all the earth.” “Therefore is the name of it called Babel, or confusion.” What a commentary does this history afford to the majestic declarations of the second Psalm!

Of the tower of Babel no certainly ascertained remains have as yet been discovered. It has commonly been identified with the ruins called Birs Nimrud, about six miles to the southwest of the site of ancient Babylon. Birs Nimrud is “a pyramidical mound, crowned apparently by the ruins of a tower, rising to the height of one hundred and fifty-five and a half feet above the level of the plain, and in circumference somewhat more than two thousand feet.” Its distance from Babylon, however, seems opposed to the idea that these are the ruins of the tower spoken of in Scripture. But even so, Birs Nimrud can only be a few centuries younger than the tower of Babel; and its construction enables us to judge what the appearance of the original tower must have been. Birs Nimrud faced north-east, and formed a sort of “oblique pyramid, built in seven receding stages. The platform on which these stages rested was of crude brick; the stages themselves of burnt brick, painted in different colours in honour of gods or planets—each stage as it was placed on the other receding, so as to be considerably nearer the back of the building, or the south-west.” The first stage, painted black in honour of Saturn, was a square of two hundred and seventy-two feet, and twenty-six feet high; the second stage, orange coloured, in honour of Jupiter, was a square of two hundred and thirty feet, and twenty-six high; the third stage, bright red, in honour of Mars, was a square of one hundred and eighty-eight feet, and also twenty-six high; the fourth stage, golden, for the Sun, was one hundred and forty-six feet square, and fifteen high; the fifth stage, pale yellow, for Venus, was one hundred and four feet square, and fifteen high; the sixth stage, dark blue, for Mercury, was sixty-two feet square, and fifteen high; and the seventh stage, silver, for the Moon, was twenty feet square, and fifteen high. The whole was surmounted by a chapel, which must have nearly covered the whole top. The whole height, as already stated, was one hundred and fifty-three feet; or about one-third that of the great pyramid of Egypt, which measures four hundred and eighty feet. It is also interesting to notice, how exactly what we know of early Babylonian architecture tallies with what we read in Scripture: “Let us make brick, and burn them thoroughly. And they had brick for stone, and slime (or rather, bitumen) had they for mortar.” The small burnt bricks, laid in bitumen, are still there; not only in the tower, but in the still existing ruins of the ancient palace of Babel, which was coeval with the building of the city itself.

Holy Scripture does not inform us whether “the tower” was allowed to stand after the dispersion of its builders; nor yet does it furnish any details as to the manner in which “Jehovah did there confound the language of all the earth.” All this would have been beyond its purpose. But there, at the very outset, when the first attempt was made to found, in man’s strength, a vast kingdom of this world, which God brought to naught by confounding the language of its builders, and by scattering them over the face of the earth, we see a typical judgment, of which the counterpart in blessing was granted on the day of Pentecost; when, by the outpouring of the Holy Spirit, another universal kingdom was to be founded, the first token of which was that gift of tongues, which pointed forward to a reunion of the nations, when the promise would be fulfilled that they should all be gathered into the tents of Shem!

Edersheim, A. (1997). Bible History: Old Testament (Ge 10:1–11:10). Oak Harbor: Logos Bible Software.


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