Treats, Towers, and Testimony - Gen. 11:1-9

As everyone prepares for meals with family over the holiday season, I am reminded of the only time I tried my hat at cooking brownies. I was about 11 or 12 years old and asked my mother if I could show off my baking abilities by treating our family to one of my favorite desserts (all on my own). She reluctantly said “yes” and tried to offer her advice as I began—“be sure to read the directions carefully,” “did you add such and such?” etc. I quickly shrugged these off and, to be honest, shrugged her off as I wanted to prove that I was capable of baking BY MYSELF. I preheat my oven, put the ingredients in the bowl, mixed them thoroughly, poured it into the pan, placed it in the oven to bake, set my timer, and anxiously waited. “Oh my family would be so proud of me!” I thought to myself. Soon, I could smell the delicious treat baking inside. Surely, everyone was in for a real treat. As soon as the timer went off, I retrieved what was inside. Everything looked great on the surface and smelled great too until I went to cut a piece and put the brownie squares onto a plate. What was beneath the top layer of crust could only be described as greasy hot goo. My brownies looked more like hot chocolate soup! Swallowing my pride, I asked my mother what she thought went wrong. “Did you add all of the ingredients?” “Of course!” I said, believing that this concoction could not have been a result of my own oversight. Hesitantly, I retrieved the brownie-mix box out of the trashcan and read—this time more thoroughly. “Sugar? Check! Mix? Check! Milk? Check! Eggs?...Eggs!”

This story of pride and self-sufficiency getting the better of me in the kitchen is not unlike what we witness as our Genesis 1-11 series comes to a close. In Genesis 11:1-9, we witness mankind, once again, trying to emerge autonomous and, as a result being humiliated. In our world that celebrates the individual and praises self-sufficiency, the three directions of activity taken in this passage speak volumes as to how we are to live and for whose name as God’s people.



1. The People Build Up-11:1-4

As chapter 11 opens, a unified picture of humanity is painted—“Now the whole earth used the same language and the same word” (11:1). Words like “whole” and “same,” indicate inclusiveness and togetherness. This sentiment forms and antithetical inclusio with what will eventually be revealed in verse 9. However, for now, it is important to understand what the state of the world was like—people were together and very few barriers, if any, kept them from direct communication with each other. Though some argue that “whole earth” may be hyperbole and that Moses is merely speaking of the world that he knew about with this phrase, there is nothing to suggest that this phrase means anything other than what is denotes on the surface, especially when one considers how all humanity began again in one area following the flood. By this time in history, Ham, Shem, and Japheth had done their job to propagate the human race (see Genesis 10). However, inasmuch as a relatively short time had passed since the flood waters subsided, most of these people were relatively near the site of the ark’s landing.

Next, Moses reveals that this group of people “journeyed east,” and “found a plain in the land of Shinar and settled there” (11:2). Though this might sound like little more than a geographical factoid, I imagine that the original audience was already shifting in their seats upon hearing this. Why? “East” is reminiscent of the Garden of Eden. After all, when Adam and Eve were expelled, cherubim were placed on the east side of the garden to protect entrance from that direction. Later, Lot departs Abraham and journey’s east (13:10-12) where he runs into calamity at Sodom and Gomorrah. Also, Abraham’s sons (by Keturah) are dispersed “to the land of the east” to separate them from Isaac (the chosen son of blessing) (25:6). Thereafter, Jacob, Isaac’s son, flees his homeland to live among the “eastern peoples” (29:1). All of these episodes indicate that, at least in the book of Genesis, to move east means to move outside the will of God and/or His place of blessing. Used here of the Babelites, this literary indicator means that the people were slipping away from God, thereby setting themselves up for some kind of failure.

Another literary parallel might also be intended. Verse 2 seems eerily similar to what happens to Cain in 4:12-24. Like the Babelites, Cain “settled” for urban life (4:17). Also, both Cain and the Babelites settled in an urban situation after both migrated “east” (4:16-“Then Cain went out from the presence of the Lord, and settled I the land of Nod, east of Eden.”).

 “Shinar” is a region first introduced in Genesis 10:10. This area was originally settled by the descendants of Ham’s grandson Nimrod and the cities that belonged to this region were Babel, Erech, Accad, and Calneh. A relatively flat region is still present today in between the Tigris and the Euphrates river in Syria and Iraq—a perfect topography for an urban metropolis and grand tower.

This is where the people “settled”—the opposite of what will be the case later on in the story. For the time being, the people seemed to take up permanent residence here. The only other time this phrase “settled” is used in Genesis is of Abram who left Ur and made a home in Haran. There, Abram took up permanent residence in a particular land according to the will and direction of God. Here, the people of Babel took up permanent residence “east”—outside of the will of God and on their own accord (i.e. not in response to any command from on high).  

In verse 3, the human enterprise becomes the focus—again, without the prompting of the One who is really in charge and who has been the grand mover and organizer up to this point. This enterprise is indicated by the resolve the people show to build a grand tower. First, the people resolve to “make bricks and burn them thoroughly.’ And they used brick for stone, and they used tar for mortar…” (11:3). In the Hebrew, the text reads “let us brick bricks (nilbena lebenim) and bake [them] baking (nisrepa lisrepa) and use tar for mortar (hemar homer).” In fact, the l-b-n letter sounds of “let us make bricks” (nilbena) are reiterated in the word “brick” (hallebena). This will be important later.

After resolving to use specific components for their structure, the people resolve to build a grand city and tall tower that will reach into heaven—“they said, ‘Come, let us build for ourselves a city, and a tower whose top will reach into heaven…”(11:4). The desire for this tower to “reach into heaven” indicates the people’s ambition not to depose God, but to reach Him on their own terms, thereby gaining some level of autonomy.

This is made clear by the third resolution the people make—“and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth” (11:4b). Here, the intention of the builders is two-fold: 1. They want to make a name for themselves, and 2. They want to avoid being scattered (hence the urban metropolis). However, what these people fail to recognize is that it the Lord’s name that they should be more concerned about and what He is trying to do on a global level.

Interestingly, the idea of “making a name” is also used later of Abraham when God promises to “make” of Abraham a great nation and to magnify his “name.” The differences between the two passages are alarming (see 12:2-3). In chapter 11, the reflexive pronoun “ourselves” and “for themselves” indicate self-interest and independent efforts on behalf of the people of Babel. However, for Abraham in chapter 12, the Lord bestows the blessing of reputation as a gift, indicating that all that is done for him and his family would ultimately glorify God. The different outcomes of these stories ultimately illustrate that only God can make a name great. Unfortunately, the people of Babel would have to learn this the hard way.

2. The Lord Comes Down -11:5-7

As the people of Babel “build up” in a misdirected effort at demonstrating their self-sufficiency and autonomy, the “Lord came down to see the city and the tower which the sons of men had built” (11:5). This statement of the Lord’s direction marks the midpoint of this passage ranging from 11:1-11:9. Here is what has been covered thus far.

 A. “The whole world had one language” (11:1)

                B. “There” (11:2)

                              C. “each other” (11:3)

                    D. “Come, let’s make bricks” (11:3)

                                  E. “Come, let us build ourselves” (11:4)

                                              F. “A city, with a tower” (11:4)

                                                       G. “THE LORD CAME DOWN…” (v. 5)

Though the implications of this passage are troubling, the story is told with an ironic tone and in an entertaining way. Though the people intended to show off their self-sufficiency and power with a great city and corresponding tower, God has to shrink down to inspect it. What was supposed to convey prestige and strength is puny and insignificant compared to God. “The frailty of the engineering is marked by the description of the builders: they are bene ha’adam—“the sons of mankind” (Matthews, 483). This indicates that the quality of the tower is just as mortal as the builders themselves. One thing is for sure upon God’s review of this building project—He is not impressed.

This is clear by the Lord’s comments in verse 6—“The Lord said, ‘Behold, they are one people, and they all have the same language. And this is what they began to do, and now nothing which they purpose to do will be impossible for them,…”(11:6). God appears to be concerned most with the potential there is for great pride—“now nothing which they purpose to do will be impossible for them.” In other words, nothing mankind will set his fallen mind to is out of the realm of possibilities as they pursue autonomy and/or self-sufficiency. The shared language offered an efficient route to this aim/goal of being like God or, at the very least, capable of doing everything for themselves.

This indictment is similar to what is said in the Garden of Eden. God’s curse of Adam and Eve was intended, in part, to keep them from the tree of life. He understood that because mankind knew both good AND evil (because they did not follow the Lord’s command), they needed to be limited. Therefore, He cut off the life-giving tree, leading to their mortality and forever limiting mankind’s capabilities. Here, God does the same. Seeing what prideful pursuits mankind was capable of given their shared locality and shared language, God decides to humble mankind by limiting them further. This He does by making it harder for them to communicate.

Next the Lord says, “Come, let Us go down and there confuse their language, so that they will not understand one another’s speech” (11:7). From this point on, barriers would exist between different people groups, rendering it difficult for people to understand one another. Limited already in mortality, the human race was now limited in its communicative capacity.

I mentioned earlier (as we looked at 11:3) the l-b-n letter sounds of “let us make bricks” (nilbena). Here, the letters are inverted in “let us confuse” (nabela)—n-b-l. While the human race sought to work together to build themselves up, God made sure they were confused instead. The Lord’s name alone ought to be built up and every activity/pursuit ought to give Him glory. The people of Babel failed to remember this until they perceived their new lot.

3. The Nations are Scattered Out-11:8-9

Verses 8 and 9b reveal what transpired as a direct result of God’s intervention—“So the Lord scattered them abroad from there over the face of the whole earth; and they stopped building the city,…and from there the Lord scattered them abroad over the face of the whole earth.” Babel’s culture of power and unity under the banner of pride was disrupted beyond repair, leaving the construction project incomplete, people confused, and the nations dispersed.

God’s actions here reiterate mankind’s purpose in the world—“to be fruitful, multiply, and fill the earth.” Such a mandate taken alongside the command to exercise “dominion over the world” is not easily satisfied in the context of a centralized metropolis. Therefore, the scattering of the nations and the confusion of languages, brought along by this display of pride and self-centeredness, speaks to God’s heart for the world. God’s people are at their best when they are going out and cultivating culture for His glory, not staying at home and growing more complacent. The diversity created here would not only limit humanity, it would pave the way for the glorious diversity of culture throughout the world, allowing each nation to enact dominion over its respective corner of the planet in a variety of ways.

Though people had tried to assert themselves, establish their own name, and achieve autonomy, God asserts Himself, establishes His superior name, and demonstrates His own autonomy by naming this city—“Therefore, its name was called Babel, because there the Lord confused the language of the whole earth…” (11:9a). The name babel is related to the word “confused” (balal) and itself means “muddle.” We use this word today to speak of nonsense or incoherent muttering. To “babel on” is to speak in an indiscernible way. What began as a proud collaborative effort ends in confusion and disarray.

Here is a presentation of the passage’s chiastic organization:

A. “The whole world had one language” (11:1)

                B. “There” (11:2)

                                C. “each other” (11:3)

                                                D. “Come, let’s make bricks” (11:3)

                                                                E. “Come, let us build ourselves” (11:4)

                                                                                F. “A city, with a tower” (11:4)

                                                                                                G. “THE LORD CAME                                                                                                          DOWN…” (v. 5)

                                                                                F.’ “The city and the tower” (11:5)

                                                                E.’ “That the men were building” (11:5)

                                                D.’ “Come, let us…confuse” (11:7)

                                C.’ “each other” (11:7)

                B.’ “from there” (11:8)

    A.’ The language of the whole world” (11:9)

This chiasm indicates that what began as a unified body of people became diverse and varied pool of nations. What made the difference? The Lord’s presence—“the Lord came down”—and subsequent judgment upon the people’s pride (chiasm taken from Matthews, 468).

So What?

Ultimately, this passage demonstrates that anything done with the ultimate aim of glorifying any one person or mankind in general, even if done with majority and/or overwhelming support, will inevitably lead to humiliation. God’s desire is for Himself to be glorified and any enterprise that takes glory away from Him and carries it elsewhere will ultimately be undermined. Whether personally or corporately, we must acknowledge the supremacy of the Lord’s name, not our own, and stand in awe of His power, not human capabilities. Have you convinced yourself that you are self-sufficient in general or in any one area of your life in particular? Is your hope in the majority rule of our country? Do not be fooled. “Pride comes before the fall” (Prov. 16:18).  

    However, what is great about this passage is that God doesn’t leave the human race humiliated. Following the discipline He dishes out to these people, He paves the way for His will to be executed. The confusion of languages was a curse AND a blessing as now people were forced out, scattered throughout the planet to go and do what God had originally envisioned. What made things harder also provided the potential for more beauty. Therefore, this passage is a warning as well as an encouragement. The warning is “do not think too highly of yourself” (Rom. 12:3). The encouragement is, go out and cultivate culture for God’s glory. Complacency is antithetical to these two principles.

Treats, Towers, and Testimony - Gen. 11:1-9

As everyone prepares for meals with family over the holiday season, I am reminded of the only time I tried my hat at cooking brownies. I was about 11 or 12 years old and asked my mother if I could show off my baking abilities by treating our family to one of my favorite desserts (all on my own). She reluctantly said “yes” and tried to offer her advice as I began—“be sure to read the directions carefully,” “did you add such and such?” etc. I quickly shrugged these off and, to be honest, shrugged her off as I wanted to prove that I was capable of baking BY MYSELF. I preheat my oven, put the ingredients in the bowl, mixed them thoroughly, poured it into the pan, placed it in the oven to bake, set my timer, and anxiously waited. “Oh my family would be so proud of me!” I thought to myself. Soon, I could smell the delicious treat baking inside. Surely, everyone was in for a real treat. As soon as the timer went off, I retrieved what was inside. Everything looked great on the surface and smelled great too until I went to cut a piece and put the brownie squares onto a plate. What was beneath the top layer of crust could only be described as greasy hot goo. My brownies looked more like hot chocolate soup! Swallowing my pride, I asked my mother what she thought went wrong. “Did you add all of the ingredients?” “Of course!” I said, believing that this concoction could not have been a result of my own oversight. Hesitantly, I retrieved the brownie-mix box out of the trashcan and read—this time more thoroughly. “Sugar? Check! Mix? Check! Milk? Check! Eggs?...Eggs!”

This story of pride and self-sufficiency getting the better of me in the kitchen is not unlike what we witness as our Genesis 1-11 series comes to a close. In Genesis 11:1-9, we witness mankind, once again, trying to emerge autonomous and, as a result being humiliated. In our world that celebrates the individual and praises self-sufficiency, the three directions of activity taken in this passage speak volumes as to how we are to live and for whose name as God’s people.



1. The People Build Up-11:1-4

As chapter 11 opens, a unified picture of humanity is painted—“Now the whole earth used the same language and the same word” (11:1). Words like “whole” and “same,” indicate inclusiveness and togetherness. This sentiment forms and antithetical inclusio with what will eventually be revealed in verse 9. However, for now, it is important to understand what the state of the world was like—people were together and very few barriers, if any, kept them from direct communication with each other. Though some argue that “whole earth” may be hyperbole and that Moses is merely speaking of the world that he knew about with this phrase, there is nothing to suggest that this phrase means anything other than what is denotes on the surface, especially when one considers how all humanity began again in one area following the flood. By this time in history, Ham, Shem, and Japheth had done their job to propagate the human race (see Genesis 10). However, inasmuch as a relatively short time had passed since the flood waters subsided, most of these people were relatively near the site of the ark’s landing.

Next, Moses reveals that this group of people “journeyed east,” and “found a plain in the land of Shinar and settled there” (11:2). Though this might sound like little more than a geographical factoid, I imagine that the original audience was already shifting in their seats upon hearing this. Why? “East” is reminiscent of the Garden of Eden. After all, when Adam and Eve were expelled, cherubim were placed on the east side of the garden to protect entrance from that direction. Later, Lot departs Abraham and journey’s east (13:10-12) where he runs into calamity at Sodom and Gomorrah. Also, Abraham’s sons (by Keturah) are dispersed “to the land of the east” to separate them from Isaac (the chosen son of blessing) (25:6). Thereafter, Jacob, Isaac’s son, flees his homeland to live among the “eastern peoples” (29:1). All of these episodes indicate that, at least in the book of Genesis, to move east means to move outside the will of God and/or His place of blessing. Used here of the Babelites, this literary indicator means that the people were slipping away from God, thereby setting themselves up for some kind of failure.

Another literary parallel might also be intended. Verse 2 seems eerily similar to what happens to Cain in 4:12-24. Like the Babelites, Cain “settled” for urban life (4:17). Also, both Cain and the Babelites settled in an urban situation after both migrated “east” (4:16-“Then Cain went out from the presence of the Lord, and settled I the land of Nod, east of Eden.”).

 “Shinar” is a region first introduced in Genesis 10:10. This area was originally settled by the descendants of Ham’s grandson Nimrod and the cities that belonged to this region were Babel, Erech, Accad, and Calneh. A relatively flat region is still present today in between the Tigris and the Euphrates river in Syria and Iraq—a perfect topography for an urban metropolis and grand tower.

This is where the people “settled”—the opposite of what will be the case later on in the story. For the time being, the people seemed to take up permanent residence here. The only other time this phrase “settled” is used in Genesis is of Abram who left Ur and made a home in Haran. There, Abram took up permanent residence in a particular land according to the will and direction of God. Here, the people of Babel took up permanent residence “east”—outside of the will of God and on their own accord (i.e. not in response to any command from on high).  

In verse 3, the human enterprise becomes the focus—again, without the prompting of the One who is really in charge and who has been the grand mover and organizer up to this point. This enterprise is indicated by the resolve the people show to build a grand tower. First, the people resolve to “make bricks and burn them thoroughly.’ And they used brick for stone, and they used tar for mortar…” (11:3). In the Hebrew, the text reads “let us brick bricks (nilbena lebenim) and bake [them] baking (nisrepa lisrepa) and use tar for mortar (hemar homer).” In fact, the l-b-n letter sounds of “let us make bricks” (nilbena) are reiterated in the word “brick” (hallebena). This will be important later.

After resolving to use specific components for their structure, the people resolve to build a grand city and tall tower that will reach into heaven—“they said, ‘Come, let us build for ourselves a city, and a tower whose top will reach into heaven…”(11:4). The desire for this tower to “reach into heaven” indicates the people’s ambition not to depose God, but to reach Him on their own terms, thereby gaining some level of autonomy.

This is made clear by the third resolution the people make—“and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth” (11:4b). Here, the intention of the builders is two-fold: 1. They want to make a name for themselves, and 2. They want to avoid being scattered (hence the urban metropolis). However, what these people fail to recognize is that it the Lord’s name that they should be more concerned about and what He is trying to do on a global level.

Interestingly, the idea of “making a name” is also used later of Abraham when God promises to “make” of Abraham a great nation and to magnify his “name.” The differences between the two passages are alarming (see 12:2-3). In chapter 11, the reflexive pronoun “ourselves” and “for themselves” indicate self-interest and independent efforts on behalf of the people of Babel. However, for Abraham in chapter 12, the Lord bestows the blessing of reputation as a gift, indicating that all that is done for him and his family would ultimately glorify God. The different outcomes of these stories ultimately illustrate that only God can make a name great. Unfortunately, the people of Babel would have to learn this the hard way.

2. The Lord Comes Down -11:5-7

As the people of Babel “build up” in a misdirected effort at demonstrating their self-sufficiency and autonomy, the “Lord came down to see the city and the tower which the sons of men had built” (11:5). This statement of the Lord’s direction marks the midpoint of this passage ranging from 11:1-11:9. Here is what has been covered thus far.

 A. “The whole world had one language” (11:1)

                B. “There” (11:2)

                              C. “each other” (11:3)

                    D. “Come, let’s make bricks” (11:3)

                                  E. “Come, let us build ourselves” (11:4)

                                              F. “A city, with a tower” (11:4)

                                                       G. “THE LORD CAME DOWN…” (v. 5)

Though the implications of this passage are troubling, the story is told with an ironic tone and in an entertaining way. Though the people intended to show off their self-sufficiency and power with a great city and corresponding tower, God has to shrink down to inspect it. What was supposed to convey prestige and strength is puny and insignificant compared to God. “The frailty of the engineering is marked by the description of the builders: they are bene ha’adam—“the sons of mankind” (Matthews, 483). This indicates that the quality of the tower is just as mortal as the builders themselves. One thing is for sure upon God’s review of this building project—He is not impressed.

This is clear by the Lord’s comments in verse 6—“The Lord said, ‘Behold, they are one people, and they all have the same language. And this is what they began to do, and now nothing which they purpose to do will be impossible for them,…”(11:6). God appears to be concerned most with the potential there is for great pride—“now nothing which they purpose to do will be impossible for them.” In other words, nothing mankind will set his fallen mind to is out of the realm of possibilities as they pursue autonomy and/or self-sufficiency. The shared language offered an efficient route to this aim/goal of being like God or, at the very least, capable of doing everything for themselves.

This indictment is similar to what is said in the Garden of Eden. God’s curse of Adam and Eve was intended, in part, to keep them from the tree of life. He understood that because mankind knew both good AND evil (because they did not follow the Lord’s command), they needed to be limited. Therefore, He cut off the life-giving tree, leading to their mortality and forever limiting mankind’s capabilities. Here, God does the same. Seeing what prideful pursuits mankind was capable of given their shared locality and shared language, God decides to humble mankind by limiting them further. This He does by making it harder for them to communicate.

Next the Lord says, “Come, let Us go down and there confuse their language, so that they will not understand one another’s speech” (11:7). From this point on, barriers would exist between different people groups, rendering it difficult for people to understand one another. Limited already in mortality, the human race was now limited in its communicative capacity.

I mentioned earlier (as we looked at 11:3) the l-b-n letter sounds of “let us make bricks” (nilbena). Here, the letters are inverted in “let us confuse” (nabela)—n-b-l. While the human race sought to work together to build themselves up, God made sure they were confused instead. The Lord’s name alone ought to be built up and every activity/pursuit ought to give Him glory. The people of Babel failed to remember this until they perceived their new lot.

3. The Nations are Scattered Out-11:8-9

Verses 8 and 9b reveal what transpired as a direct result of God’s intervention—“So the Lord scattered them abroad from there over the face of the whole earth; and they stopped building the city,…and from there the Lord scattered them abroad over the face of the whole earth.” Babel’s culture of power and unity under the banner of pride was disrupted beyond repair, leaving the construction project incomplete, people confused, and the nations dispersed.

God’s actions here reiterate mankind’s purpose in the world—“to be fruitful, multiply, and fill the earth.” Such a mandate taken alongside the command to exercise “dominion over the world” is not easily satisfied in the context of a centralized metropolis. Therefore, the scattering of the nations and the confusion of languages, brought along by this display of pride and self-centeredness, speaks to God’s heart for the world. God’s people are at their best when they are going out and cultivating culture for His glory, not staying at home and growing more complacent. The diversity created here would not only limit humanity, it would pave the way for the glorious diversity of culture throughout the world, allowing each nation to enact dominion over its respective corner of the planet in a variety of ways.

Though people had tried to assert themselves, establish their own name, and achieve autonomy, God asserts Himself, establishes His superior name, and demonstrates His own autonomy by naming this city—“Therefore, its name was called Babel, because there the Lord confused the language of the whole earth…” (11:9a). The name babel is related to the word “confused” (balal) and itself means “muddle.” We use this word today to speak of nonsense or incoherent muttering. To “babel on” is to speak in an indiscernible way. What began as a proud collaborative effort ends in confusion and disarray.

Here is a presentation of the passage’s chiastic organization:

A. “The whole world had one language” (11:1)

                B. “There” (11:2)

                                C. “each other” (11:3)

                                                D. “Come, let’s make bricks” (11:3)

                                                                E. “Come, let us build ourselves” (11:4)

                                                                                F. “A city, with a tower” (11:4)

                                                                                                G. “THE LORD CAME                                                                                                          DOWN…” (v. 5)

                                                                                F.’ “The city and the tower” (11:5)

                                                                E.’ “That the men were building” (11:5)

                                                D.’ “Come, let us…confuse” (11:7)

                                C.’ “each other” (11:7)

                B.’ “from there” (11:8)

    A.’ The language of the whole world” (11:9)

This chiasm indicates that what began as a unified body of people became diverse and varied pool of nations. What made the difference? The Lord’s presence—“the Lord came down”—and subsequent judgment upon the people’s pride (chiasm taken from Matthews, 468).

So What?

Ultimately, this passage demonstrates that anything done with the ultimate aim of glorifying any one person or mankind in general, even if done with majority and/or overwhelming support, will inevitably lead to humiliation. God’s desire is for Himself to be glorified and any enterprise that takes glory away from Him and carries it elsewhere will ultimately be undermined. Whether personally or corporately, we must acknowledge the supremacy of the Lord’s name, not our own, and stand in awe of His power, not human capabilities. Have you convinced yourself that you are self-sufficient in general or in any one area of your life in particular? Is your hope in the majority rule of our country? Do not be fooled. “Pride comes before the fall” (Prov. 16:18).  

    However, what is great about this passage is that God doesn’t leave the human race humiliated. Following the discipline He dishes out to these people, He paves the way for His will to be executed. The confusion of languages was a curse AND a blessing as now people were forced out, scattered throughout the planet to go and do what God had originally envisioned. What made things harder also provided the potential for more beauty. Therefore, this passage is a warning as well as an encouragement. The warning is “do not think too highly of yourself” (Rom. 12:3). The encouragement is, go out and cultivate culture for God’s glory. Complacency is antithetical to these two principles.

Blankets over Blog posts -Gen. 9:18-29

Social media has provided great potential for connecting with all kinds of people. However, the immediacy provided by these outlets is available to predators as well. For instance many are vulnerable to the practice of cyber-bullying in which the perpetrators, anonymously or even posing as people their victims trust, terrorize individuals in front of their peers by exposing embarrassing secrets or making public moral failures. Whether it is cyber-bullying or traditional media coverage, our culture loves a juicy and embarrassing story. In fact, embarrassing revelations often make the front page of papers, magazines, or the top spot on TV coverage (see the embarrassing revelations involving Anthony Weiner; Brett Favre; President Elect Trump, etc.). Unfortunately, storylines like this are not limited to the rich, powerful, or famous. The anonymity afforded online can bring out dark impulses that might otherwise be suppressed even in grade school students. Cyber-bullying has spread widely among youth, with 42% reporting that they have been victims, according to a 2010 CBS News report. How are we to react to stories like these? In what ways should Christians behave in a world that loves to fling moral dribble around like it is silly-string at a teenager’s birthday party?

Luckily, in a most unlikely place, there is an answer. In the final recorded episode in Noah’s life (Gen. 9:18-29) we learn how we ought to love those around us in spite of their sin/failures.

1. The Characters are introduced-9:18-19

Verse 18 marks a transition to another phase of the unfolding narrative of Genesis. In fact, Gen. 9:18-29 is the last installment of the Toledot of Noah. Naturally, Noah’s sons are going to be taking over as the figureheads of the coming generations which is why they are figured prominently in verses 18ff, “Now the sons of Noah who came out of the ark were Shem and Ham and Japheth; and Ham was the father of Canaan” (9:18). Though they were secondary characters in Genesis 6-8, now they are beginning to take Noah’s place. However, not before one unfortunate spectacle involving Noah and one of his sons along with his descendants. 

In an effort to foreshadow what is coming up, a new character is introduced-Canaan—the forefather of an entire people group that would eventually plague God’s people for many years.

However, for the time being, “these three were the sons of Noah, and from these the whole earth was populated…” (9:19). All of the genetic material necessary to yield all of the different people groups present on the earth today was present in these three sons of Noah!

The information storage capacity of DNA is vast; a microgram (one millionth of a gram) of DNA theoretically could store as much information as 1 million compact discs. If you put all the DNA molecules in your body end to end, the DNA would reach from the Earth to the Sun and back over 600 times (100 trillion times six feet divided by 92 million miles). If you could type 60 words per minute, eight hours a day, it would take approximately 50 years to type the human genome. In spite of all of this, on average, in terms of DNA sequence, all humans are 99.5% according to their DNA.

2. The Case of Drunkenness-9:20-21

After the introduction of these characters is made, Moses makes us privy to what Noah has been doing with his time. After worshipping God, Noah returned to what was once familiar to him—farming. Noah is said to have planted a vineyard—“Then Noah began farming and planted a vineyard” (9:20). (I’m sure some can sympathize with this, especially after reading about all that he went through) J .  No doubt in part due to his old age, Noah set about the task of cultivating the land while his sons—younger with younger wives—set out to populate the planet.

However, what Noah is said to have done next proves to be an unfortunate wine stain on an otherwise sterling record thus far—“He drank of the wine and became drunk, and uncovered himself inside his tent” (9:21).  While Noah was called righteous before (Genesis 6:9-“These are the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God”), here we learn that Noah was also human just like everyone else. In a moment of weakness, Noah’s proves he is fallen.

Though wine is said to cheer the heart (Ps. 104:15) and alleviate the pain of the curse (Prov. 31:6), it is also clear that it can potentially incur disturbing effects. Here, as a result of his actions, Noah lay drunk and naked in his tent. While this might seem like a relatively minor offense, intoxication and sexual looseness were (and continue to be) hallmarks of pagan life—the kind of life that upset God earlier. Unfortunately, this story proves that although mankind was given an opportunity to start anew, he was still in dire straits. This was not the best way to start off in the new world.

To make matters worse, Noah’s failure, paved the way for others to stumble as well. This we see in the next part of this passage as certain choices are made in response to this unfortunate display of lethargy.

3. The Choices are Made-9:22-23

How Noah’s sons react to this his indecency separates this family tree for generations to come. The first choice described for us is Ham’s choice to look upon his father’s nakedness—“Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside…” (9:22). The role of Ham has historically been compared to the serpent who was instrumental in exposing the nakedness of Adam and Eve. Here, Ham exposes his father’s nakedness to his brothers. While Adam was clothed by God out of grace, Ham withholds such grace and dignity from his father by leaving him exposed.

However, what does it mean to look upon “the nakedness of his father” and why is this such a big deal? Ham’s reproach was not in seeing his father unclothed, but in his willingness to gleefully gossip about it to others. Elsewhere (see 2:25; 3:7), nakedness is viewed as shameful in Hebrew culture. In fact, specific ordinances spoke against exposing oneself (Ex. 20:26; 28:42) as nakedness was commonly associated with public misconduct (Ex. 32:25). Add to this the fact that insulting one’s parents in the ancient world was a serious matter that even warranted the extreme penalty of death, then one can apprehend just how grievous Ham’s actions were here. Ham made an already bad situation worse.

Just stop for a moment to reflect upon this. Gossip and failure to help someone who is obviously in need, even if they are in the wrong, is a big deal to God—so big that in a few moments a curse is going to be issued. We ought to think about this the next time we happily spread secrets or eagerly expose the faults of others. God is not impressed by such actions. In fact, it is appalling.

Instead, one ought to look at the second choice made in this passage—introduced by the “but” in verse 9:23. “But Shem and Japheth took a garment and laid it upon both their shoulders and walked backward and covered the nakedness of their father; and their faces were turned away, so that they did not see their father’s nakedness…” (9:23). In other words, Noah’s other sons—Shem and Japheth—dealt with an already bad situation in a respectful and discreet way. These were not eager to take a funny selfie with their dad in the background to spread all over instagram. These were not videoing their snoring and naked Father and putting it on snapchat. These were not seeking a response from their friends on facebook after creating a post at the old man’s expense. Rather than exploit a moment of weakness for their own good pleasure, they helped in the best way they knew how, making an already bad situation better.

This is the proper response to people in grievous sin. In fact, it is what we see modeled in the life and ministry of Jesus. Jesus dealt with Zaccheus in the privacy of his home. Jesus spoke to the women at the well privately. Jesus often rebuked his disciples one-on-one. Jesus met Nicodemus under the cover of darkness. Shem and Japheth chose the better option—an option not always chosen in today’s world.

3. The Curse is Issued-9:24-27

Next, “Noah awoke from his wine” and “knew what his youngest son had done to him…”(9:24). This is euphemistic way of saying that Noah sobered up. When the old man finally came to, he eventually learns of Ham’s decision. Imagine his embarrassment and contempt!

Filled with indignation “he said, ‘Cursed be Canaan, a servant of servants He shall be to his brothers’…”(9:25). Now, hold on a minute! Was not this partly Noah’s own fault for getting drunk and naked in the first place? Who is Noah to call down condemnation on Ham? After all, Mosaic Law makes clear that a person received punishment for his own crimes, not another’s (Deut. 24:16; Ezek. 18). These questions are easily answered when we consider the fact that the curse and blessing Noah offers here is given as an invocation to the Lord. In other words, it is Noah’s desire for Ham and his descendants (represented by Canaan), to be cursed for what Ham had done.

Cursing a family because of the figureheads' failure is not new. After all, humanity suffers under Adam’s curse. Not only that, but Hebrew theology recognized that due to parental influence, future generations typically committed the same acts as their fathers whether good or bad. Therefore, it makes sense for Noah to curse Ham in this way. “…the imprecation was spoken against future generations of Canaanites who would suffer subjugation ‘not because of the sins of Ham, but because they themselves acted like Ham, because of their own transgressions” (Cassuto, 155).

In contrast to what is dealt Ham, Noah blesses those sons who did their best to help Noah in his time of failure—“’Blessed be the Lord, the God of Shem; and let Canaan be his servant. May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his servant” (9:26). While Ham, Shem, and Japheth had enjoyed equal standing up to this point and co-equal founders of the renewed human race, Noah calls for a new dynamic. Some would now be servants to others, no doubt creating an opportunity for all kinds of power struggles, inferiority complexes, and familial strife within the human race. Shem and Japheth were awarded with special prominence and prestige while the people of Canaan (Ham’s family) were reduced to servants. 

I’m sure that Ham would have loved to take back his carelessness!

4. The Conclusion of Noah’s Life-9:28-29

This is not the kind of episode you would like to have as the final scene in your life’s story. However, the conclusion offered in vv. 28-29 suggest just this for Noah—“Noah lived three hundred and fifty years after the flood. So all the days of Noah were nine hundred and fifty years” (9:28-29). This concluding remark on Noah’s generation wraps up what began in 6:9.

Genesis 6:9-“These are the records of the generations of Noah. Noah was a righteous man, blameless in his time; Noah walked with God.”

What began on a high note ends on a relatively low one. This illustrates that it is not always how one begins, but how one ends. True, there is so much one can learn from what Noah did and his amazing faith in God. True, his obedience is nothing short of inspiring. However, this sobering episode illustrates that even the greatest among us, in moments of weakness, are capable of anything. Oh that we would never be too proud that we believe otherwise!

So What?

However, I believe that the moral of this final story in Noah’s life is more about the choices made by his sons and the real-life applications there are in our world today. We live in a world that is drunk and constantly exposing themselves in indecent ways both figuratively and, in some cases, even literally. Nearly everywhere you look, there is something to make fun of or a juicy piece of information just waiting to be shared. However, God is not pleased when His people endorse humor at the expense of others or exacerbate situations that bring others down. In a world where people love little more than to see the mighty fall (capturing it on their phones, spreading it around on social media or the news, and laughing at those who have been beaten), God’s people are to be those who react in love and respect. In a culture that flings mud and draws a spotlight to the failures of others, God’s people are to be those who seek to help those who are exposed and cover the indecent with grace. I’ll never forget a statement made many times by a mentor of mine at Liberty—“Often those who need love the most are those who deserve it the least” (Dwayne Carson). In our country that is tearing itself apart following this election and drawing more lines of division—doing all that they can to undermine the opposition and humiliate others—we must behave in a way that is deserving of God’s blessing. Like God, we must provide coverings to the naked and like Jesus, we must point the way to grace in love. After all, this is exactly what Christ did for us. 

Standing on the Promises-Gen. 9:1-17

In the midst of our ever-changing world, it is very refreshing to come into this place week after week and celebrate the One who is unchanging and whose message brings real and everlasting hope! Such themes are present in blessings God gives to Noah in Genesis 9:1-17. The commands and covenant present in this passage illustrate the extent of God’s grace and the assurance of His promises for His people—promises that we can cling to, even in the midst of great distress and uncertainty.

1. The Commands-Further Instructions-9:1-7

In spite of mankind’s great sin and subsequent destruction, God graciously blesses humanity with the opportunity to do what they were originally called to do in the beginning---“And God blessed Noah and his sons and said to them, ‘Be fruitful and multiply, and fill the earth” (9:1). The capacity to bear children was and continues to be a great blessing. As it was for Adam, so now was it applied to Noah and his sons. This blessing, inasmuch as it is the same blessing found in 1:28, demonstrates that the effects of sin and the flood had not totally robbed the new world of the old hope (Matthews, 400).

This command to be fruitful and multiply is repeated in verse 7, almost as if to highlight its significance. No doubt it was imperative for Noah’s sons to reproduce for the sake of the human race. However, it has also always been God’s design to fill the earth with His greatest creation—humanity—from the beginning. The repetition of this phrase forms an inclusio with verse 1. Mankind would be allowed to grow and thrive only if other commands were headed (see verses 2-6). In contrast to what will be prohibited later, Noah’s family is called here to propagate and celebrate life.

Moving now to those other commands, it become exceedingly clear that Noah’s world is very different from the garden of Eden—“The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea…”(9:2a). In 1:28, immediately following the command “be fruitful and multiply”, mankind was called to “subdue” and “rule” the earth. However, by now, the effects of sin have led to danger and potential death at the hands of the very animals that Adam had named. Therefore, to insure that animal life would not be a threat to the human family on a large scale, the Lord gives animals a sense of fear and dread of human beings. This would help mankind exercise authority over them. “The providence of God is a secret bridle to restrain their violence” (Calvin, 290).

No doubt part of the reason animals began to fear mankind involved what God says next—“Into your hand they are given. Every moving thing that is alive shall be food for you; I give all to you as I gave the green plant” (9:2b-3). Though it is unclear whether or not mankind was allowed to eat meat up to this point, the allowance expressed here is one of the formal distinctions given between the antediluvian and postdiluvian world. Just as God had given plants for humans to consume in the garden, so now was He gave them meat for their own nourishment. 

However, the third command issued places some restrictions on how Noah and his descendants were supposed to enjoy their steak—“Only you shall not eat flesh with its life, that is, its blood” (9:4). Here, the eating of raw meat that still possesses the animal’s blood is prohibited. This also forbade the eating of an animal while it is still alive.

This restriction was not a matter of decorum but a recognition that the blood was representative of the life force. In Hebrew, “blood” is appositional to “life.” Animal life, though given to humanity for food, was valuable in the eyes of God as they, like humans, were “living creatures.” As such, even animals deserved respect and not wanton abuse. In other words, the privilege of killing animals for food came with the responsibility of caring for animal life (Matthews, 402).

Not only were men and women to respect animal life. But above all, they were called to respect and protect human life. Before the command is issued, the consequences of transgressing this law are laid out in verse 5—“sure I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man” (9:5). The general rule here is that human life when violated, either by animal or fellow human, required the life of the offender.

This is reiterated and further emphasized in verse 6—“whoever sheds man’s blood by man his blood shall be shed, for in the image of God He made man” (9:6). This verse indicates that the killing of a human person is an offense to God Himself for it is in His image that mankind was created. Those who take human life, under this covenant, will themselves suffer execution. This is set, no doubt, because of the enormous value God places on human life. “The basis of the prohibition against taking human life is rooted in the transcendent value of human life conferred at creation” (Matthews, 403).

To take a human life unlawfully therefore is to usurp God’ sovereignty over life and death. However, because God has decided not to deal with wickedness via global curses any longer, God delegates the authority to carry out His vengeance on such wrongdoing to other men –“by man, his blood shall be shed” (9:6).

The commands that God intended to characterize the next era of mankind include the following: Be fruitful and multiply, be feared by animals and use them appropriately, and be clean (do no kill unwittingly and especially value the human person). With these commands come corresponding graces that are found in the promise that comes next.

2. The Promises-The Noahic Covenant-9:8-17

Verse 8 marks a natural transition from command to covenant as it says “Then God spoke to Noah and to his sons with him, saying,…” (9:8). This indicates that God is about to reveal something new. Now that the Lord has made clear His expectations of mankind in this new world, He would make clear what mankind could expect from Him.

What God makes known is a covenant—a new promise. He says, “’Now behold, I Myself do establish My covenant with you, and with your descendants after you, and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth,…” (9:9-10). God’s promise here is not limited to a particular people group (as the Abrahamic and Mosaic covenants later). Instead, this covenant was universal in its appeal and scope. In fact, this promise is not even a respecter of species. Humans and animals of all kinds are included in this covenant. In other words, all of the earth’s inhabitants would in some was taste the grace of this new promise that God made.

The promise itself is simple—“I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth” (9:11). As the old children’s song goes “I’ll never flood the earth again, earth again, earth again; I’ll never flood the earth again, God told Noah!” What a promise! For Noah, I imagine this was a great relief. Having witnessed the intensity of God’s wrath and the corresponding power that successfully judged the entire planet in a most definitive way, I imagine Noah breathed a great sigh of relief for his children and for all of his descendants after them.

Both the covenant and its sign have their origins in the Lord: they are ‘my covenant’ (6:18; 9:9, 11, 15). “Gathering storm clouds, lightning bolts, and torrents of driving rainwater no longer meant” immanent global disaster (Matthews, 408) and this promise was irreversible.

Added to the grace of this promise is its corresponding sign—a reminder of and evidence of the covenant made. Just as the covenant applied to all living things on the earth, so too is the sign available for all to see—“God said, ‘This is the sign of the covenant which I am making between Me and you and every living creature that is with you, for all successive generations” (9:12).

The sign given is none other than a rainbow—“I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth…” (9:13). Three times this “bow” is mentioned in this passage and every time with a “cloud” (9:13, 14, 16), demonstrating its prominence and significance. The technicolor rainbow, witnessed against the backdrop of dark storm clouds, demonstrates grace and hope even in ominous rain.

 “It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud” (9:14). Therefore, upon every reminder of God’s power and sovereignty, there is a consistent reminder of His wondrous grace.

Though we understand this “bow” to refer to a rainbow, it may also refer anthropomorphically to the Lord, Who defeats His foes with weaponry, including flashes of lightning bolts as arrows flung by his bow (see Matthews, 411 and Hab. 3:9-11; Ps. 7:12; Lam. 2:4; 3:12). The Lord is depicted, often in the Old Testament, as a warrior who vanquishes his foes (e.g. Ex. 15:3; Isa. 42:13; Zeph. 3:17). However, here the image is employed as a symbol of peace. The same God who is capable of destroying great enemies, is the same One who is ensuring the covenant promise of grace.

Upon seeing this sign in the clouds, God says “I will remember My covenant, which is between Me and you and every living creature of all flesh…”(9:15). The language of “remembrance” is covenant language. Just as it will be applied to God’s promise to Abraham (Gen. 19:29) and His promise to Israel (Ex. 6:5; Ps. 106:45), so too is it applied here in connection to what has already been said in 8:1.

Genesis 8:1-“But God remembered Noah and all the beasts and all the cattle that were with him in the ark; and God caused a wind to pass over the earth, and the water subsided.”

Upon remembering, God will keep the promise made—“and never again shall the water become a flood to destroy all flesh. When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth” (Gen. 9:16b-16).

As this passage comes to a close, God takes ownership of the promise made saying “”this is the sign of the covenant which I have established between Me and all flesh that is on the earth…’” (9:17). Because the promise is sourced in God—who is holy and omnipotent—it is assured. Inasmuch as the details and staying power of the promise are dependent on his impeachable character, it can be fully trusted!

The perfect tense verb “I have established” suggests a definitive act that is completed with present and ongoing implications. Here, the making of the promise is the completed act, and the ongoing implications include the grace shown to a world that, although deserving of global tragedy, will be shown grace upon the sight of the beautiful rainbow.

So What?

So how might we apply what is found in this passage in meaningful ways today. First, we must recognize under which covenant we live as believers—the New Covenant of grace through Jesus Christ. Though, to be sure, the Noahic covenant applies to us and we can continue to expect that God will never flood the earth again, what is more pressing for believers are the promises that God has made to us in His son and the victory we have in him that is as sure as His empty tomb. Just as when Noah emerged out of the ark, so too when Jesus emerged from the tomb, a new era was established, an era of renewed grace between God and Man. While following God’s commands would lead to a fruitful and prosperous life for Noah’s descendants in the Old Testament, repentance and faith inevitably lead to fruit and salvation for New Testament saints. While peace was promised on a global scale in a general way for Noah, now, lasting peace and grace is realized only in relationship with Jesus Christ. Though who are in Christ, like Noah, can expect God to keep the promises He has made. So what are they?

A summary passage highlighting many of these promises exists in Romans 8.

Therefore there is now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,  and those who are in the flesh cannot please God.

However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.  If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness.  But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

So then, brethren, we are under obligation, not to the flesh, to live according to the flesh— for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!”  The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.  For the anxious longing of the creation waits eagerly for the revealing of the sons of God.  For the creation was subjected to futility, not willingly, but because of Him who subjected it, ^[i]in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God.  For we know that the whole creation groans and suffers the pains of childbirth together until now.  And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.  For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees?  But if we hope for what we do not see, with perseverance we wait eagerly for it.

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;  and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

What then shall we say to these things? If God is for us, who is against us?  He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake we are being put to death all day long; We were considered as sheep to be slaughtered.”

 But in all these things we overwhelmingly conquer through Him who loved us.  For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.

What is the corresponding sign to these and other promises? An empty tomb! Praise be to God! The same One who flooded the earth is the One who shows common grace to all. The same One who conquered the grave, is the One who gives life to those who trust in Him!