John Calvin Commentary Genesis 11:1

"And the whole earth was of one language and of one speech." — Genesis 11:1 (ASV)

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.