John Calvin Commentary Genesis 11

And the whole earth was of one language. While mention had previously been made of Babylon in a single word, Moses now explains in greater detail from where it derived its name. For this is a truly memorable history, in which we may perceive the greatness of men’s obstinacy against God, and the little benefit they receive from His judgments.

And although at first sight the atrocity of the evil does not appear, yet the punishment which follows it testifies how highly God was displeased with what these men attempted. Those who conjecture that the tower was built with the intent that it should prove a refuge and protection if, at any time, God should determine to overwhelm the earth with a deluge, have no other guide, that I can see, but the dream of their own brain.

For the words of Moses signify no such thing: nothing, indeed, is noticed here, except their mad ambitions and proud contempt of God. ‘Let us build a tower (they say) whose top may reach to heaven, and let us get ourselves a name.’ We see the design and the aim of the undertaking.

For whatever might happen, they wished to have an immortal name on earth; and thus they built, as if in opposition to the will of God. And doubtless, ambition not only injures men but exalts itself even against God. To erect a citadel was not in itself so great a crime; but to raise an eternal monument to themselves, which might endure throughout all ages, was a proof of headstrong pride, joined with contempt of God.

From this originated the fable of the giants who, as the poets have imagined, heaped mountains upon mountains to drag Jove down from his celestial throne. This allegory is not very remote from the impious counsel to which Moses alludes. For as soon as mortals, forgetting themselves, are inflated beyond measure, it is certain that, like the giants, they wage war with God. They do not openly profess this, yet it must be that everyone who transgresses his prescribed bounds makes a direct attack upon God.

Regarding the time when this event happened, a fragment of Berosus is extant (if, indeed, Berosus is to be considered the author of such trifles), where, among other things, one hundred and thirty years are reckoned from the deluge to the time when they began to build the tower.

This opinion, though lacking competent authority, has been preferred by some to the one that commonly prevailed among the Jews, which places about three hundred and forty years between the deluge and the building of the tower.

Nor is what others relate any more plausible: namely, that these builders undertook the work because people were even then dispersed far and wide, and many colonies were already formed. Consequently, they feared that as their offspring were daily increasing, they would, in a short time, have to migrate to an even greater distance.

But we may counter this argument with the fact that the special blessing of God was to be traced in this multiplication of humankind. Moreover, Moses seems to set aside all controversy. For after he has mentioned Arphaxad as the third of the sons of Shem, he then names Peleg, his great-grandson, in whose days the languages were divided.

But from a computation of the years that he records, it plainly appears that only one century intervened. It should be noted, however, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. Indeed, it must have greatly added to the weight of Noah’s sufferings when he heard of this wicked plan, which had been adopted by his posterity.

And undoubtedly, he was wounded with the deepest grief when he witnessed them, with obstinate minds, rushing to their own destruction. But the Lord thus tested the holy man, even in extreme old age, to teach us not to be discouraged by a continual succession of conflicts.

If anyone should prefer the opinion commonly accepted among the Jews, the division of the earth must be attributed to the first migrations, when people began to be distributed in various regions. But what has already been recorded in the preceding chapter regarding the monarchy of Nimrod contradicts this interpretation.

Still, a middle opinion may be considered: namely, that the confusion of tongues may perhaps have happened in the extreme old age of Peleg.

Now, he lived nearly two hundred and forty years; nor is it absurd to suppose that the empire founded by Nimrod endured for two or three centuries. I certainly—as in a doubtful case—freely admit that a longer period of time might have intervened between the deluge and the design of building the tower.

Moreover, when Moses says, ‘the earth was of one lip,’ he commends the special kindness of God, in having willed that the sacred bond of society among people far separated from each other should be retained by their sharing a common language.

And truly, the diversity of tongues is to be regarded as a marvel.

For since language is the imprint of the mind, how does it happen that people, who share the same reason and are born for social life, do not communicate with each other in the same language?

This defect, therefore, since it is contrary to nature, Moses declares to be acquired; and he declares the division of tongues to be a punishment, divinely inflicted upon people, because they impiously conspired against God.

A common language ought to have promoted unity in religion among them; but this multitude of whom Moses speaks, after they had alienated themselves from the pure worship of God and the sacred assembly of the faithful, united to wage war against God. Therefore, by the just vengeance of God, their tongues were divided.

They found a plain in the land of Shinar. It can be inferred from these words that Moses speaks of Nimrod and of the people whom he had collected around him. If, however, we grant that Nimrod was the chief leader in the construction of such a large structure, for the purpose of erecting a formidable monument to his tyranny; yet Moses expressly relates that the work was undertaken not by the counsel or will of only one man, but that all conspired together, so that the blame cannot be cast exclusively upon one, nor even upon a few.

And they said one to another. That is, they mutually exhorted each other; and not only did each person earnestly put their own hand to the work, but they also impelled others to the daring attempt.

Let us make brick. Moses intimates that they had not been persuaded to begin this work because of the ease with which it could be accomplished, nor because of any other advantages that presented themselves. Instead, he shows that they had struggled with great and arduous difficulties, by which means their guilt became all the more aggravated.

For how is it that they exhaust and wear themselves out in vain on a difficult and laborious undertaking, unless it is because, like madmen, they rush impetuously against God?

Difficulty often deters us from necessary works; but these men, when they had neither stones nor mortar, still did not hesitate to attempt the raising of a structure that might transcend the clouds.

We are taught therefore, by this example, to what lengths human lust will hurry people when they indulge their ambition. Even a secular poet is not silent on this subject, —

“Man, rashly daring, full of pride,
Most covets what is most denied.”
And a little afterwards, —
“Counts nothing arduous, and tries
Insanely to possess the skies.”

Whose top may reach unto heaven. This is a hyperbolic form of speech, in which they boastingly extol the loftiness of the structure they are attempting to raise. And to the same point belongs what they immediately add, Let us make us a name; for they imply that the work would be such as should not only be looked upon by onlookers as a kind of miracle, but should be celebrated everywhere to the utmost limits of the world.

This is the perpetual infatuation of the world: to neglect heaven and to seek immortality on earth, where everything is fading and transient. Therefore, their cares and pursuits aim only at acquiring for themselves a name on earth. David, in Psalm 49, deservedly holds up to ridicule this blind cupidity; and the more so because experience (which is the teacher of the foolish) does not restore future generations to a sound mind, though instructed by the example of their ancestors; but the infatuation creeps on through all subsequent ages.

The saying of Juvenal is known: ‘Death alone acknowledges how insignificant are the bodies of men.’ Yet even death does not correct our pride, nor compel us seriously to confess our miserable condition, for often more pride is displayed in funerals than in wedding pomp. By such an example, however, we are reminded how fitting it is that we should live and die humbly.

And it is a very important part of true prudence to have death before our eyes in the midst of life, for the purpose of accustoming ourselves to moderation. For he who strongly desires to be great in the world is first insolent towards men, and eventually, his profane presumption breaks forth against God Himself, so that after the example of the giants, he fights against heaven.

Lest we be scattered abroad. Some interpreters translate the passage this way: ‘Before we are scattered.’ However, the specific nature of the language does not support this explanation. For the men are planning ways to meet a danger they believe to be imminent. It is as if they were saying, ‘It cannot be that, as our numbers increase, this region will always hold all people. Therefore, a building must be erected by which their name will be preserved forever, even if they themselves are dispersed into different regions.’

It is, however, asked, from where did they get the idea of their future dispersion?

Some speculate that they were warned of it by Noah, who, perceiving that the world had relapsed into its former crimes and corruptions, foresaw at the same time, by the prophetic spirit, some terrible dispersion. They think that the Babylonians, seeing they could not directly resist God, endeavored by indirect methods to avert the threatened judgment.

Others suppose that these men, by a secret inspiration of the Spirit, uttered prophecies concerning their own punishment, which they themselves did not understand. But these interpretations are forced, nor is there any reason requiring us to connect what they say here to the curse that was inflicted upon them.

They knew that the earth was formed to be inhabited and would everywhere supply its abundance for the sustenance of humankind. The rapid multiplication of humankind proved to them that it was not possible for them to remain confined within their present narrow limits for long. Therefore, to whatever other places they might need to migrate, they intended this tower to remain as a witness to their origin.

And the Lord came down. The remaining part of the history now follows, in which Moses teaches us with what ease the Lord could overturn their insane attempts and scatter abroad all their preparations. There is no doubt that they strenuously set about what they had presumptuously devised. But Moses first intimates that God, for a little while, seemed to take no notice of them, so that by suddenly breaking off their work at its commencement, through the confusion of their tongues, He might give the more decisive evidence of His judgment.

For He frequently bears with the wicked to such an extent that He not only allows them to contrive many nefarious things, as if He were unconcerned or taking repose, but even furthers their impious and perverse designs with encouraging success, so that He may at length cast them down to a lower depth.

The descent of God, which Moses here records, is spoken of in relation to human understanding rather than as a literal movement of God, who, as we know, does not move from place to place. But he intimates that God gradually, and as with a tardy step, appeared in the character of an Avenger. The Lord therefore descended that He might see; that is, He evidently showed that He was not ignorant of the attempt which the Babylonians were making.