Bible Study: Genesis

Lesson 8: Genesis 10 And 11: Tower Of Babel

After Babel

A. Genealogy of Shem

1. The genealogy of Shem is bracketed by two toledot (family history) titles: "this is the family history of Shem" at verse ten and "this is the family history of Terah" at verse 26. Terah is the father of Abraham thus this genealogy is a transition from the primeval history into the patriarchal narratives.

2. There are no digressions or additional narrative notices for any of the individuals. The formula "A lived X years and fathered B" + "A lived Y years after ..." is almost invariably followed.

3. As with other genealogies in Genesis this one ends with three sons.

B. Theology and Application of Genesis Ten and Eleven

1. City of Man v. City of God

Here again as humanity replenishes itself and scatters abroad following the catastrophic flood event two distinct paths are followed. On the one hand, we are taken via genealogy to the thwarted building efforts at Babel. On the other hand, we are taken via another genealogy to a man named Abraham through whose family God would work to redeem mankind.

It is interesting to note, that in Genesis 12, God promises Abraham that He would make Abraham's name great -- the very thing that the builders of Babel sought to gain for themselves.

The tower narrative stands as a perpetual encouragement toward humility. The builders sought to reach God on their own terms and to establish by their own ability a state of security and significance. The narrative recognizes human capability, but it also recognizes that that capability is often used for self-serving and self-aggrandizing purposes. In addition, the builders were attempting to achieve all of this without God. Especially when taken together with the genealogy of Shem and the life of Abraham, the story encourages readers to recognize that human ingenuity is insufficient to achieve the ultimate desires of the human soul. These desires are to be found in God and in His own self-revelation of Himself.

2. Hubris

"We see how ... the narrator conveys in language the idea that hubris has not only a 'positive' component, megalomania, wanting to be like God, but also a negative one, fear, the fear of being scattered abroad, of having to live without safety and existential security, of being lonely and vulnerable" (Fokkelman, quoted by Waltke, 182).

3. Gracious punishment

Because humanity’s efforts to achieve peace, security, fame and significance would ultimately prove futile, God's action in confusing the languages and rendering the project dead may be seen as an act of grace. Being frustrated in their endeavors, humanity might now look to God for the things they tried to construct for themselves. Often, we may be denied the fruits of our labor or prosperity at our own hand, in order to keep us searching for ultimately satisfying source of blessing -- God Himself.

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