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Genesis Chapter
Eleven
Genesis 11
Chapter Contents
One language in the world
The building of Babel. (1-4)
The confusion of tongues
The builders of Babel dispersed. (5-9) The
descendants of Shem. (10-26) Terah
father of Abram
grandfather of Lot
they
remove to Haran. (27-32)
Commentary on Genesis 11:1-4
How soon men forget the most tremendous judgments
and go
back to their former crimes! Though the desolations of the deluge were before
their eyes
though they sprang from the stock of righteous Noah
yet even
during his life-time
wickedness increases exceedingly. Nothing but the
sanctifying grace of the Holy Spirit can remove the sinful lusts of the human
will
and the depravity of the human heart. God's purpose was
that mankind
should form many nations
and people all lands. In contempt of the Divine will
and against the counsel of Noah
the bulk of mankind united to build a city and
a tower to prevent their separating. Idolatry was begun
and Babel became one
of its chief seats. They made one another more daring and resolute. Let us
learn to provoke one another to love and to good works
as sinners stir up and
encourage one another to wicked works.
Commentary on Genesis 11:5-9
Here is an expression after the manner of men; The Lord
came down to see the city. God is just and fair in all he does against sin and
sinners
and condemns none unheard. Pious Eber is not found among this ungodly
crew; for he and his are called the children of God; their souls joined not
themselves to the assembly of these children of men. God suffered them to go on
some way
that the works of their hands
from which they promised themselves
lasting honour
might turn to their lasting reproach. God has wise and holy
ends
in allowing the enemies of his glory to carry on their wicked projects a
great way
and to prosper long. Observe the wisdom and mercy of God
in the
methods taken for defeating this undertaking. And the mercy of God in not
making the penalty equal to the offence; for he deals not with us according to
our sins. The wisdom of God
in fixing upon a sure way to stop these
proceedings. If they could not understand one another
they could not help one
another; this would take them off from their building. God has various means
and effectual ones
to baffle and defeat the projects of proud men that set
themselves against him
and particularly he divides them among themselves.
Notwithstanding their union and obstinacy God was above them; for who ever
hardened his heart against him
and prospered? Their language was confounded.
We all suffer by it to this day: in all the pains and trouble used to learn the
languages we have occasion for
we suffer for the rebellion of our ancestors at
Babel. Nay
and those unhappy disputes
which are strifes of words
and arise
from misunderstanding one another's words
for aught we know
are owing to this
confusion of tongues. They left off to build the city. The confusion of their tongues
not only unfitted them for helping one another
but they saw the hand of the
Lord gone out against them. It is wisdom to leave off that which we see God
fights against. God is able to blast and bring to nought all the devices and
designs of Babel-builders: there is no wisdom nor counsel against the Lord. The
builders departed according to their families
and the tongue they spake
to
the countries and places allotted to them. The children of men never did
nor
ever will
come all together again
till the great day
when the Son of man
shall sit upon the throne of his glory
and all nations shall be gathered
before him.
Commentary on Genesis 11:10-26
Here is a genealogy
or list of names
ending in Abram
the friend of God
and thus leading towards Christ
the promised Seed
who was
the son of Abram. Nothing is left upon record but their names and ages; the
Holy Ghost seeming to hasten through them to the history of Abram. How little
do we know of those that are gone before us in this world
even of those that
lived in the same places where we live
as we likewise know little of those who
now live in distant places! We have enough to do to mind our own work. When the
earth began to be peopled
men's lives began to shorten; this was the wise
disposal of Providence.
Commentary on Genesis 11:27-32
Here begins the story of Abram
whose name is famous in
both Testaments. Even the children of Eber had become worshippers of false
gods. Those who are through grace
heirs of the land of promise
ought to
remember what was the land of their birth; what was their corrupt and sinful
state by nature. Abram's brethren were
Nahor
out of whose family both Isaac
and Jacob had their wives; and Haran
the father of Lot
who died before his
father. Children cannot be sure that they shall outlive their parents. Haran
died in Ur
before the happy removal of the family out of that idolatrous
country. It concerns us to hasten out of our natural state
lest death surprise
us in it. We here read of Abram's departure out of Ur of the Chaldees
with his
father Terah
his nephew Lot
and the rest of his family
in obedience to the
call of God. This chapter leaves them about mid-way between Ur and Canaan
where they dwelt till Terah's death. Many reach to Charran
and yet fall short
of Canaan; they are not far from the kingdom of God
and yet never come
thither.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 11
Verse 1
[1] And
the whole earth was of one language
and of one speech.
And the whole earth was of one language — Now while they all understood one another
they would be the more
capable of helping one another
and the less inclinable to separate.
Verse 2
[2] And it came to pass
as they journeyed from the east
that they found a
plain in the land of Shinar; and they dwelt there.
And they found a plain in the land of Shinar — A spacious plain
able to contain them all.
Verse 3
[3] And
they said one to another
Go to
let us make brick
and burn them throughly.
And they had brick for stone
and slime had they for morter.
Go to
let us make brick
let us build us a
city — The country being a plain
yielded neither
stone nor morter
yet that did not discourage them
but they made brick to
serve instead of stone
and slime
or pitch
instead of morter. Some think they
intended hereby to secure themselves against the waters of another flood
but
if they had
they would have chosen to build upon a mountain rather than upon a
plain. But two things it seems they aimed at in building. 1. To make them a
name: they would do something to be talked of by posterity. But they could not
gain this point; for we do not find in any history the name of so much as one
of these Babel - builders. Philo Judeus saith they engraved every one his name
upon a brick; yet neither did that serve their purpose. 2. They did it to
prevent their dispersion; lest we be scattered abroad upon the face of the
earth - It was done (saith Josephus) in disobedience to that command
Genesis 9:1
replenish the earth. God orders
them to scatter. No
say they
we will live and die together. In order hereunto
they engage themselves and one another in this vast undertaking. That they
might unite in one glorious empire
they resolve to build this city and tower
to be the metropolis of their kingdom
and the center of their unity.
Verse 5
[5] And
the LORD came down to see the city and the tower
which the children of men
builded.
And the Lord came down to see the city — 'Tis an expression after the manner of men
he knew it as clearly as men
know that which they come upon the place to view.
And the tower which the children of men
builded — Which speaks
(1.) Their weakness and
frailty
it was a foolish thing for the children of men
worms of the earth
to
defy heaven. (2.) Their sinfulness
they were the sons of Adam
so it is in the
Hebrew; nay
of that Adam
that sinful disobedient Adam
whose children are by
nature children of disobedience. (3.) Their distinction from the children of
God
from whom those daring builders had separated themselves
and built this
tower to support and perpetuate the separation.
Verse 6
[6] And the LORD said
Behold
the people is one
and they have all one
language; and this they begin to do: and now nothing will be restrained from
them
which they have imagined to do.
And the Lord said
Behold the people is one
and they have all one language — And if they continue
one
much of the earth will be left uninhabited
and these children of men
if
thus incorporated
will swallow up the little remnant of God's children
therefore it is decreed they must not be one. And now nothing will be
restrained from them - And this is a reason why they must be crossed
in their
design.
Verse 7
[7] Go
to
let us go down
and there confound their language
that they may not
understand one another's speech.
Go to
let us go down and there confound
their language — This was not spoken to the angels
as if
God needed either their advice or their assistance
but God speaks it to
himself
or the Father to the Son and Holy Ghost.
That they may not understand one another's
speech — Nor could they well join hands when their
tongues were divided: so that this was a proper means
both to take them off
from their building
for if they could not understand one another
they could
not help one another; and to dispose them to scatter
for when they could not
understand one another
they could not enjoy one another. Accordingly three
things were done
1. Their language was confounded. God
who when he made man
taught him to speak
now made those builders to forget their former language; and
to speak a new one
which yet was the same to those of the same tribe or
family
but not to others: those of one colony could converse together
but not
with those of another. We all suffer hereby to this day: in all the
inconveniences we sustain by the diversity of languages
and all the trouble we
are at to learn the languages we have occasion for
we smart for the rebellion
of our ancestors at Babel; nay
and those unhappy controversies
which are
strifes of words
and arise from our misunderstanding of one another's
languages
for ought I know
are owing to this confusion of tongues. The
project of some to frame an universal character in order to an universal
language
how desirable soever it may seem
yet I think is but a vain thing for
it is to strive against a divine sentence
by which the languages of the
nations will be divided while the world stands. We may here lament the loss of
the universal use of the Hebrew tongue
which from henceforth was the vulgar
language of the Hebrews only
and continued so till the captivity in Babylon
where
even among them
it was exchanged for the Syriac. As the confounding of
tongues divided the children of men
and scattered them abroad
so the gift of
tongues bestowed upon the Apostles
Acts 2:4-11
contributed greatly to the
gathering together of the children of God
which were scattered abroad
and the
uniting of them in Christ
that with one mind and mouth they might glorify God
Romans 15:6. (The imagination of a late writer
that God did not confound their tongues
but their religious worship
is
grounded on criticisms concerning the meaning of the Hebrew word
which are absolutely
false. Beside
would God confound their religious worship? Surely
He is a God
of order
and not of confusion. 2. Their building was stopped
they left off to
build the city - This was the effect of the confusion of their tongue's; for it
not only disabled them from helping one another
but probably struck a damp
upon their spirits
since they saw the hand of the Lord gone out against them.
3. The builders were scattered abroad from thence upon the face of the whole
earth - They departed in companies after their families and after their
tongues
Genesis 10:5
20
31
to the several countries and
places allotted to them in the division that had been made
which they knew before
but would not go to take possession of
'till now they were forced to it.
Observe 1. The very thing which they feared came upon them; that dispersion
which they thought to evade. 2. That it was God's work; the Lord scattered
them; God's hand is to be acknowledged in all scattering providences; if the
family be scattered
relations scattered
churches scattered
it is the Lord's
doing. 3. That they left behind them a perpetual memorandum of their reproach
in the name given to the place; it was called Babel
confusion. 4. The children
of men were now finally scattered
and never will come all together again 'till
the great day. when the Son of Man shall sit upon the throne of his glory
and
all nations shall be gathered before him
Matthew 25:31
32.
Verse 10
[10]
These are the generations of Shem: Shem was an hundred years old
and begat
Arphaxad two years after the flood:
Observe here
1. That nothing is left upon
record concerning those of this line
but their names and ages; the Holy Ghost
seeming to hasten thro' them to the story of Abraham. How little do we know of
those that are gone before us in this world
even those that lived in the same
places where we live! Or indeed of those who are our contemporaries
but in
distant places. 2. That there was an observable gradual decrease in the years
of their lives. Shem reached to 600 years
which yet fell short of the age of
the patriarchs before the flood; the three next came short of 500
the three
next did not reach to 300
and after them we read not of any that attained to
200 but Terah; and not many ages after this
Moses reckoned 70 or 80 to be the
utmost men ordinarily arrive at. When the earth began to be replenished
mens lives
began to shorten so that the decrease is to be imputed to the wise disposal of
providence
rather than to any decay of nature. 3. That Eber
from whom the
Hebrews were denominated
was the longest lived of any that were born after the
flood; which perhaps was the reward of his strict adherence to the ways of God.
Verse 27
[27] Now
these are the generations of Terah: Terah begat Abram
Nahor
and Haran; and
Haran begat Lot.
Here begins the story of Abram. We have here
1. His country: Ur of the Chaldee's - An idolatrous country
where even the
children of Eber themselves degenerated. 2. His relations
mentioned for his
sake
and because of their interest in he following story. 1. His father was
Terah
of whom it is said
Joshua 24:2
that he served other gods on the
other side the flood; so early did idolatry gain footing in the world. Enough
it is said
Genesis 11:26
that when Terah was seventy years
old he begat Abram
Nabor and Haran
which seems to tell us that Abram was the
eldest son of Terah
and born in the 70th year; yet by comparing Genesis 11:32
which makes Terah to die in his
205th year
with Acts 7:4
where it is said that Abram removed
from Haran when his father was dead
and Genesis 12:4
where it is said that he was but
75 years old when he removed from Haran
it appears that he was born in the
130th year of Terah
and probably was his youngest son. We have
2. Some
account of his brethren (1.) Nahor
out of whole family both Isaac and Jacob
had their wives. (2.) Haran
the father of Lot
of whom it is here said
Genesis 11:28
that he died before his father
Terah. 'Tis likewise said that he died in Ur of the Chaldees
before that happy
remove of the family out of that idolatrous country. (3.) His wife was Sarai
who
tho' some think was the same with Iscah the daughter of Haran. Abram
himself saith
she was the daughter of his father
but not the daughter of his
mother
Genesis 20:12. She was ten years younger than
Abram. 3. His departure out of Ur of the Chaldees
with his father Terah
and
his nephew Lot
and the rest of his family
in obedience to the call of God.
This chapter leaves them in Haran or Charran
a place about the mid-way between
Ur and Canaan
where they dwelt 'till Terah's head was laid; probably because
the old man was unable
through the infirmities of age
to proceed in his
journey.
── John Wesley《Explanatory Notes on
Genesis》
11 Chapter 11
Verses 1-3
Of one language
God’s gift of speech
1.
Language
or speech God hath allowed to men as men.
2. One language did God vouchsafe to all for good. It was mainly to
keep them to the Church.
3. Sin perverts the sweet blessing of one speech to conspiracy
against God (Genesis 11:9). (G. Hughes
B. D.)
Two kinds of unanimity
Men may do wrong things unanimously
as well as things that are
right. We must distinguish between union and conspiracy; we must distinguish
between identity and mere association for a given object. Twelve directors may
be of one language and of one speech
but the meaning of their unity may be
self-enrichment
at the expense of unsuspecting men
who have put their little
all into their keeping and direction. It is nothing
therefore
to talk about
unanimity in itself considered. We must
in all these things
put the moral
question
“What is the unanimity about?” “Is this unanimity moving in the right
direction?” If it be in a wrong direction
then unanimity is an aggravation of
sin; if it be in a right direction
then union is power
and one-heartedness is
triumph. But it is possible that unanimity may be but another word for
stagnation. There are words in our language which are greatly misunderstood
and unanimity is one of them; peace is another. When many persons say peace
what do they mean? A living
intelligent
active cooperation
where there is
mutual concession
where there is courtesy on every hand
where there is
independent conviction
and yet noble concert in life? Not at all. They say
that a Church is unanimous
and a Church is at peace
when a correct
interpreter would say it was the unanimity of the grave
the peace of death. So
I put in a word here of caution and of explanation: “The whole earth was of one
language and of one speech”; here is a point of unanimity
and yet there is a
unanimous movement in a wrong direction. (J. Parker
D. D.)
One language and one speech
What that language was it is not necessary on the present occasion
to examine. The arguments are very strong that it was Hebrew. But the fact that
all men did use the same tongue
and the way in which the fact is recorded
lead us to infer that there was something much more than identity of dialect.
For we all well know how language is connected with thought and feelings
and
how our words react and determine our feelings. So that a oneness of expression
will go a great way to produce oneness of soul. Have we not all proved its
effect to unite and bind us one with another? Is not that the charm of the
familiar language of co-patriots in foreign lands? Is not this one of the
secrets of the bliss of song? So that a real and perfectly “one language and
one speech” might be expected to have a most united result on the minds of all
who used it
and a most favourable influence on the spirit of true religion.
But it is a thing which now is not. No one country has it within itself. No two
persons that ever meet have it. It is a lost thing. There is not
truly
upon
this earth
in any fraction of it
“one language” and “one speech”; and hence a
very great part of our sin and our misery! And even if there were a language
perfectly the same
yet until there was a setting to rights of disorders which
have come into human thought
and until minds were themselves set in one
accord
there could not be unity. So that
indeed
there must be something
which belongs to a higher dispensation than this. For if the thoughts were
disordered
they would themselves give disordered senses to the words spoken.
And remember one other thing. In that age
it was not so long after the flood
nor had people been so divided
nor truth so lapsed
but that all must have
known the faith of the one true God. And
therefore
their worship must have
been one
the same thoughts and the same expressions going up to the same God
everywhere. But the world was evidently not yet ripe for unity. Unity is a
beautiful flower
but it can only grow in its own proper soil. Then the Fall
cropped up
and at once poisoned human nature. They could not use even their
one language or their one mind without its unity becoming sin. So they took
occasion
by their very oneness
to determine to do two things
which real
unity never does. They resolved to make a great monument to their own glory
and they thought to frustrate an original law of God and to break a positive
rule of our being. For the primary principle of all religion is that we should
seek first the glory of our Maker. Therefore God breathed upon their work
and
it was crushed. It was a false unity. They sought their own praise
and it ran
contrary to the mind of God. And God Himself at once traced the sin to that
root--an unhallowed and unsanctified oneness of mind and language; and God
proceeded to punish them in that very thing which they thus misused
and to
take away from them that privilege and blessing for which man was not yet
educated and prepared. So the Lord scattered them abroad from thence upon the
face of all the earth. Said I not right they were not ripe for this precious
gift--the omnipotence of unity? Generations must pass; new eras must unfold;
Christ must come down and suffer; the Holy Spirit dwell amongst us; the Church
must live and work; missionaries must preach; martyrs must die; the whole earth
must be regenerate before men could hear their own
their higher
their
destined unity. And so the unity
the profane unity
was dashed into hundreds
of divergent atoms
and was carried by the four winds to the four corners of
the earth. And what was the consequence of this judicial scattering
and this
division of the human race which began on the plains of Shinar
and has been
increasing ever since
and which we see all around us now? God never does a
work
how purative soever it may be
in which there is not a mercy and some
purpose or another. Doubtless this scattering of the early post-diluvians
carried the knowledge of the true God and of the one faith into all the lands
whither they went
even as the early Christians
when they fled from Jerusalem
bore the seed of the gospel into every land. And that knowledge
diluted
indeed
and marred
would go down from generation to generation; and hence
perhaps
the fact--the remarkable fact--that there is no instance in the
history of the whole earth of a people
even in the remotest islands of the
Pacific
who had not some vestige of the knowledge and worship of a god. And
once more there was a plea for prayer
an argument for hope
a pledge of
promise--“We were all one once
Lord. Thou didst scatter us. Bring back again
Thine own image. Give us
give the whole earth
its unity again.” I will not
now speak of the evil results of that broken language and these severed
interests of the family of man. They are too large and too patent to be
catalogued here. I will proceed with the unfolding
as it seems to me
of God’s
great means for the restitution of unity. From that moment God has steadily
progressively
uniformly carried on His great design to restore the unity which
man then fulfilled. Just as He set Himself at once to give back the lost
paradise--a better than the first was--has He graciously worked in His working
to repair
and much more than repair
the fractured oneness. It became
necessary by this dispersion that God should select one family and one race
which He should make a special and secure depository of His one truth.
Otherwise probably the truth
split and scattered
would not have survived in
the earth. And therefore the next fact in history is the call of Abraham. And
when God elected Abraham and his descendants to be the stewards of revelation
it was for this very end--that truth might continue one in the world. But in
that act of electing grace God did not choose Abraham only
but in Abraham that
“Seed” which was to gather together not only all truth
but all people into
Himself. Accordingly
“in the fulness of time” Christ came. And by His life
death
resurrection
and ascension He became the Head into which all
members--thousands and millions of members--were to be gathered and united
and
so to make a oneness--oh! how different from all before! how glorious! how
entire!--the oneness of one body and one life
the oneness of God. To give
effect to
to supplement and complete that unity
the Holy Ghost came as at
Pentecost. And at once--mark the fact--He dealt with language
that lost
gift--the “one language” and the “one speech”; language
doubtless a gift to
man at the creation
but now how much more better a gift by the redemption. So
it came to pass that the gulf of separation--unknown speech--that great gulf of
separation
was
at that moment
taken away. But it was not only in tongue and
in speech that they assimilate
but in mind and heart. For the theme and
interest of all are one--“We do hear them speak in our tongues the wonderful
works of God.” Observe
then
the effects. At that moment all the Church was
really and truly of one heart and one soul; and that union expressed itself in
the gift of speech which made all language one. So that the unity was the same
only greater and purer than that before judgment fell upon Babel. And why was
it
why was it at Pentecost? It was a beautiful thing
but it did not last. It
was a bright rift in the cloud of separation. Why was it
and why did some
retain the power of language while in the Church by the gift of tongues
why
was it? I have no doubt in my own mind that it was the first drop in the
shower--a pledge of what is to be. And will it not one day come--one pure
language on the whole earth
one worship
and one service with one consent? But
this
I conceive
is the order: First
the body of Christ made one
made one by
the individual embodiment into Him of each one of His elect
in His own proper
season. Then the mind
made one by the indwelling and inworking of the same
Holy Spirit. And then the language
made one by some infusion of the power of
the Holy Ghost in the latter days. You have read
perhaps
of two heathen men
of different countries
both converted
who met
but could not understand each
other’s speech
when one by chance or providence said “Hallelujah
” and the
other
taking up the formulary
said “Amen.” And they ran into each other’s
arms. The story may be true or not
but it is a pretty allegory
and a true
type of what I believe shall one day be. (J. Vaughan
M. A.)
Verse 4
Go to
let us build us a city and a tower
The tower of Babel
I.
Three
motives may have led to the building of the tower of Babel.
1. A feeling that in union and communion lay the secret of man’s
renown and strength; that to disperse the family was to debilitate it.
2. A remembrance of the deluge
and a guilty dread of some similar
judgment
leading them to draw close to each other for support.
3. Man was awaking to self-consciousness and a knowledge of his own
resources. He was gaining a glimpse into the possible progress of civilization.
The tower was to be a focus where the rays of his power would be concentrated.
II. To all
philanthropists this narrative preaches this simple and sublime truth--that
genuine unity is not to be effectually compassed in any other manner than by
striking at the original root of discord. Every scheme for the promotion of
brotherhood which deals only with the external symptoms of disunion
and aims at
correcting only what appears on the surface of society
is ultimately sure of
frustration.
III. In His own
good time and manner God realized the presumptuous design of the Babel
builders
and united in one central institution the scattered families of man.
In the mediation of His Son He has reared up a Tower whose top reaches to
heaven. It was in order to gather the nations into this world-embracing
community that the apostles of Christ went forth charged with a message of
peace and love. When the Spirit descended at Pentecost the physical impediment
obstructing union--that difference of language which the sin of Babel had
introduced--was removed. The apostles spake with other tongues
as the Spirit
gave them utterance. (Dean Goulburn.)
The tower of Babel
The events connected with the building of the tower of Babel
forcibly illustrate the power and the weakness of man. There is great power of
scheming
great power of working
ending in an ignominious failure. So it is in
all the ways of life; there is a way of spending force for naught
and there is
a way of turning every effort to good account; there is a scheming that is
nothing but inflation
and there is a purposing which gives shape and strength
to one’s daily life. The courses of Providence
as revealed in the history of
the world
enable us now to judge programmes by anticipation; before we begin
to build we can now tell how we shall finish
or whether we shall finish at
all. Poor self-deceiving heart! How many bricks has it made
and burnt
thoroughly
and yet how few towers it has ever finished! The people constitute
themselves into a community of builders
and they propose to themselves a city
and a tower. In this plan there are three things which men generally account
laudable--
1. There is self-reliance. The loudest cry of today is
Help
yourselves! It is thought that the man who trusts his own arm trusts a good
servant. So far
therefore
there is nothing amiss in these builders.
2. There is a desire for self-preservation--“lest we be scattered
abroad upon the face of the whole earth.” Self-preservation is held to be the
first law of nature. If a man will not take care of himself
who will take care
of him? Still
therefore
the builders have not trespassed.
3. There is ambition--a city
and a tower
and a name! No man can
make much headway in life who is not ambitious. The finalist grows weaker every
day; the progressionist strengthens with every encounter. The whole work was
within man’s own sphere. They wanted more than a city and a tower; they wanted
a name
“let us make us a name.” That has been the ruin of many a man: anything
for a name--any price for renown! This is not the ambition which is commended;
this stands to a true ambition as presumption to faith. One thing is clear
viz.
that God is observant of human plans. He knows our purpose
He overhears
our secret communings. He allows men to build for awhile
and in the time of
their rejoicing over the work of their hands He throws the city and tower to
the dust. The error of these people was not in having a plan
but in having a
plan without God.
(a) Appearances;
(b) Miscalculations;
(c) Oversights; have contributed their share to his disasters.
(3) Regulate ambition by the Divine will.
(4) If we make great plans let us make them in God’s name and carry
them out in God’s strength. See the folly of planning without God.
(a) God has all forces at command.
(b) God has set a limit to every man’s life.
(c) God has pronounced Himself against those who dishonour His name.
All these considerations have also a reflex bearing on those who plan in a
right spirit.
(a) We all have plans.
(b) Examine them.
(c) Remember the only foundation
on which alone men can build with
safety. (The Pulpit Analyst.)
The builders of Babel
It is a melancholy fact that the evil of our nature tends
continually to increase
and assume a sad variety of forms. As men abide under
the power of evil they wax worse and worse. We have an instance of this
downward tendency in the builders of Babel. Since the flood the course of sin
may be thus traced;
1. In the form of sensual indulgence. The type was drunkenness
of
which Noah has given a sad example.
2. Disregard of parental authority. Ham.
3. In the form of ambition. Builders of Babel.
I. LOVE OF GLORY.
They would indulge the passion for fame at all costs.
1. The boldest schemes of ambition are generally the work of a few.
2. Such ambition involves the slavery of the many.
II. FALSE IDEAS OF
THE UNITY OF THE RACE.
1. They thought that it was external “City.” “Tower.”
2. They held that the individual must be sacrificed to the outward
grandeur of the State. This is the genius of all Babel-building
to make the
city supreme
and to sink the individual. All must be sacrificed to one idea:
the nation--State--Constitution. It is not within the province of worldly
ambition to recognize the sublime importance of the individual soul. Hence the
conflict between the policies of statecraft and the interests of true religion.
This exaltation of the State above the individual has--
III. PRESUMING TO
PLACE THEMSELVES ABOVE PROVIDENCE.
1. God interferes in all matters which threaten His government.
2. God often interferes effectually by unexpected means. These
foolish builders imagined that they were safe in the unity of their speech
yet
it was here that they were vanquished.
IV. A PREMATURE
ATTEMPT TO REALIZE THAT BETTER TIME COMING FOR HUMANITY. (T. H. Leale.)
Babel bricks
These emigrants to Shinar were evidently dissatisfied with a
patriarchal life
and desirous of founding a great monarchy.
I. AMBITION
or
the perversion of the divinely-implanted principle
“Excelsior.”
I
1. Cautions us to beware of our own hearts; and--
2. Counsels us to be careful of the Divine will.
II. ASSUMPTION
or
the presupposition of man’s independence of God. It--
1. Cautions us to remember our entire dependence; and--
2. Counsels us to regard the Divine preeminence as essential to our
happiness.
III. ASSOCIATION
or the persuasion that human unity means human perpetuity. It--
1. Cautions us against forgetting that God must come into any scheme
after unity; and--
2. Counsels us about fulfilling the Divine ideal of unity in Him.
Lessons:
1. Moral towers of Babel (great or small) should be erected in God’s
name
and carried through in God’s strength.
2. Moral towers of Babel (great or small)
if not so attempted and
accomplished
tend to dishonour God’s name
and to disown God’s strength.
3. Moral towers of Babel (great or small)
thus dishonouring Him
are sure
sooner or later
to be overthrown by God
who has all forces at His
command; and--
4. Moral towers of Babel (great or small) conceived in God’s name
constructed by God’s strength
and contributing to God’s glory
are certain of
the Divine permission and permanence. (W. Adamson.)
Human labour
I. HUMAN LABOUR
ALWAYS DEVELOPS THE NATURE OF MAN.
1. The constructive element.
2. The ambitious element.
3. The social element.
4. The cooperative element.
II. HUMAN LABOUR
GENERALLY ILLUSTRATES THE PATIENCE OF HEAVEN.
1. Their enterprise from the beginning was rebellion against heaven.
2. They were allowed to go on almost to its final accomplishment.
III. HUMAN LABOUR
MUST ULTIMATELY MEET WITH THE JUST TREATMENT OF GOD.
1. He discloses its purpose.
2. He arrests its progress.
3. He frustrates its design. (Homilist.)
I. THAT
SELF-RENOWN IS AN OBJECT TOO LOW FOR MAN TO AIM AT.
The tower of Babel
1. Because he has duties to perform towards others.
2. Because man’s highest and best powers cannot be properly
developed by having this as the only object in view.
3. Because there is no true happiness in the pursuit
nor actual
attainment of the object.
II. THAT UNION
PRODUCES STRENGTH.
1. It concentrates the powers of many towards one object.
2. It is recognized in heaven.
3. The more Divine the union
the greater will be its reality and
strength.
III. THAT HUMAN
EFFORTS ARE FRUITLESS WHEN NOT IN HARMONY WITH THE DIVINE INTENTIONS.
1. A higher intelligence is opposed to them.
2. A greater power.
3. A purer love. They deserved to be destroyed
but were only
scattered.
4. This failure was--
1. In every undertaking
let us endeavour to know if it be according
to God’s will.
2. Let us have God’s glory as the sole object of life. (Homilist.)
Universal monarchy
But why
it may be asked
should it be the will of God to prevent
a universal monarchy
and to divide the inhabitants of the world into a number
of independent nations? This question opens a wide field for investigation.
Suffice it to say at present
such a state of things contains much mercy
both
to the world and to the Church. With respect to the world
if the whole earth
had continued under one government
that government would
of course
considering what human nature is
have been exceedingly despotic and
oppressive. The division of the world into independent nations has also been a
great check on persecution
and so has operated in a way of mercy towards the
Church. If the whole world had been under one government
and that government
inimical to the gospel
there had been no place of refuge left upon the earth
for the faithful. From the whole we may infer two things--
1. The harmony of Divine revelation with all that we know of fact.
If all that man can be proved to have done towards the formation of any
language be confined to changing
combining
improving
and reducing it to a
grammatical form
there is the greatest probability
independent of the
authority of revelation
that languages themselves were originally the work of
God
as was that of the first man and woman.
2. The desirableness of the universal spread of Christ’s kingdom. We
may see in the reasons which render a universal government among men
incompatible with the liberty and safety of the world abundant cause to pray
for this
and for the union of all His subjects under Him. Here there is no
danger of tyranny or oppression
nor any need of those low motives of rivalship
to induce him to seek the well-being of his subjects. A union with Christ and
one another embraces the best interests of mankind. (A. Fuller.)
Lessons
1. Sinful apostates are active in drawing each other to sin.
2. Wickedness is studious for means to effect its ends.
3. No difficulties usually hinder sin from its undertakings.
4. It is but brick and slime wherewith wickedness builds (Genesis 11:3).
5. Wicked ones are much encouraging one another to evil.
6. Cities and towers
ornament and strength
are sinners’ trophies.
7. Sin’s structure would be as high and stately as heaven.
8. Sinners are ambitious of a name on earth.
9. Dispersion is the evil which sinners fear.
10. Sinners resolve to provide their own security against God’s
judgments by the works of their own hands (Genesis 11:4). (G. Hughes
B. D.)
Right building
There are times in life when lucky ideas strike men; when there is
a kind of intellectual springtide in their nature; when men rise and say
“I
have got it! Go to
this is it!” And in the bright hours when such ideas strike
one the temptation is to be a little contemptuous in reference to dull men who
are never visited by conceptions so bright and original as we deem them. A man
has been in great perplexity
month after month
and suddenly he says
“Go to
the solution is now before me; I see my way right out of this dark place”; and
he heightens his tone as the joy swells in his heart. That is right. We could
not do without intellectual birthdays; we could not always be carrying about a
dead
leaden brain
that never sees light or shouts victory. We like these
moments of inspiration to break in upon the dull monotony of such a lifetime as
ours. So it is perfectly right that men should express their new
conceptions--their new programme--and lay out a bold policy in a clear and
confident tone. But are all our ideas so very bright? When we see our way to
brick making
is it always in the right direction? When we set our mind upon
founding a city and building a tower the top of which shall rest against the
stars
is it right? You see that question of “right” comes in again and again
and in proportion as a man wishes to live a true Divine life he will always
say
before going to his brick making and his city founding and his tower
building
“Now
is this right?” Many of us could have built great towers
only
we knew we should be building downwards if we set our hands to such work as has
often tempted us. Do not let us look coldly upon apparently unsuccessful men
and say
“Look at us; we have built a great city and tower
and you
where are
you?--stretching in the dust and grovelling in nothing.” They could have built
quite as large a tower as ours; they could have been quite as far up in the
clouds as we are
only we had perhaps less conscience than they had. When we
saw a way to burning bricks
we burned them; and a way to establishing towers
we founded them; and they
poor creatures
unsuccessful men
began to pray
about it
and to wonder if it was right
and to ask casuistical questions
and
to rack themselves upon conscience; and so they have done no building! And yet
they may have built. Who can tell? All buildings are not made of brick; all men
do not require to lay out brick fields
and burn clay
in order to build. It
may be found one day
when the final inspection takes place
that the man who
has built nothing visible has really built a palace for the residence of God.
It may be found
too
that some successful people have nothing but
bricks--nothing but bricks
bricks
bricks! Then it will be seen who the true
builders were. What I pause here to say is this: We may have bright ideas
we
may have (to us) new conceptions; there are
to our thinking
original ways of
doing things; now and again cunning plans of overcoming difficulties strike us.
Do I condemn this intellectual activity? No; I simply say
Let your intellect
and your conscience go together; do not be one-sided men; do not be living
altogether out of the head
be living out of your moral nature as well; and if
it be right
then build the tower with all industry and determination. Let it
be strong and lofty
and God shall come down upon your work and glorify it
and
claim it as His own. (J. Parker
D. D.)
Ambition
Bold men--men of vigorous mind
striking out something that is
very definite
and about which there could be no mistake. We
too
are doing
just what they did; we are following the god Ambition--the restless god
Ambition
who never sleeps
never pauses
never gives his devotees vacation
but is always stirring them up to more and more furious desires. Do I condemn
ambition? Nothing of the kind. I praise ambition; I say to every young man who
may today accept me as his teacher
Be ambitious; build loftily; let your
aspirations be confined only by the limits which God Himself has set to human
power and human capability; but--but--that old question comes in again
Is it
right? Is it right? Our ambitions may be our temptations; our ambitions may be
stumbling blocks over which we fall into outer darkness; our ambitions may be
the cups out of which we drink some deadly intoxicant
poisoning the mind and
destroying the heart’s life. Therefore I pause again to ask
Is it right? Then
too
we pronounce some men ambitious who are really not ambitious. All men do
not understand the word ambition. Ambition has been vulgarized
taken out
altogether from its refined and beautiful associations
and debased into
something that is intensely of the earth
earthy. I call men to intellectual
ambition; to spiritual ambition; to the ambition which says
“I count not
myself to have attained; this one thing I do
I press.” Alas! there are ten
thousand men in our city streets today who are “pressing”; but the question is
Towards what do they press? The apostle says
“I press towards the mark for the
prize of my high calling of God in Christ Jesus.” That is better than saying
“Let us build a tower whose top shall reach even unto heaven”; and yet it is
true tower building--it is palace building. (J. Parker
D. D.)
Bad advice soon taken
It must needs be that one man gave his counsel first
saying to
the rest
“Come
let us build
” etc. But when once it was broached not one man
allowed it
but even all full quickly yielded to it. Whereby we see
first
the
vileness of man
not only to devise that which is naught
but to set it full
greedily abroad when it is devised
and to labour to persuade others to embrace
and follow the same. Again
to consent to that which is wickedly devised of
others
and to make a particular conceit a general judgment
action
and work at
last. Great cause
therefore
that men’s lewd devices should be restrained from
being published
since both the deviser’s wish and man’s great corruption is so
prone to yield a wicked consent and following of the same. Caiaphas’s counsel
when it once sounded of Christ’s death
was quickly hearkened unto
and from
that day forward consultation had together how they might accomplish the same.
Whosoever broached it first that the people should ask Barabbas and refuse
Jesus
it was soon received
liked
and followed of such ignorant spirits and
giddy heads. That a sort should combine together and kill the apostle had a
beginner
and how quickly pleased the plot such other bloody minds and spiteful
hearts! How soon embraced Lot’s younger daughter the counsel of the elder to do
so vile a thing! That unbrotherly conspiracy against Joseph was soon yielded
unto when once it was uttered. Do you remember the murmuring against Moses and
Aaron
in the Book of Numbers? How began it? Had it not a captain
then a
second
then a third
then a number? Once broached that Moses and Aaron took
too much upon them; that others were equal with them
and therefore should be
in like authority; that the people were wronged
and so forth--soon was it
liked
soon was it caught
soon was it prosecuted of proud minds
that would be
aloft
and knew not to obey. Conclude we
then
upon all those that sin
some
be wicked to broach a wickedness
and thousands weak to follow the same when
once they hear it; yea
though it be to build a tower against God. It never
was
nor ever shall be
either godly policy or Christian duty to suffer men’s
brains to broach what they list
and others to follow unquiet devices
hateful
to God and hurtful to His Church in a high degree. (Bishop Babington.)
The tower of Babel
In Babylonia there are at present the remains of three stupendous
ruins
each of which have been claimed by different travellers as occupying the
site of the tower of Babel. One of these especially has much to support its
claim. The temple of Belus was in all probability erected on the site of the
tower of Babel
so the arguments which settle the position of one of these
erections serve to fix the other. Rawlinson says of these particular
ruins:--“It is an oblong mass
composed chiefly of unbaked bricks
rising from
the plain to the height of one hundred and ten feet
and having at the top a
broad flat space with heaps of rubbish. The faces of the mound are about two
hundred yards in length
and thus agree with Herodotus’ estimate. Tunnels driven
through the structure show that it was formerly covered with a wall of baked
brick masonry: many such bricks are found loose
and bear the name of
Nebuchadnezzar.” The difficulty of identifying the site of the scriptural
Babylon arises chiefly from the fact that the materials of which it was built
have at various times been removed for the construction of the great cities
which have successively replaced it. Nebuchadnezzar either repaired Babylon
as
many suppose
or built it anew upon a neighbouring site with the remains of the
more ancient Babel. The kind of building which was erected
and known as the
tower of Babel
may be best understood by the description of the great temple
of Nebo at Borsippa
known to moderns as the Birs-Nimrud. It was a sort
of oblique pyramid
built in seven receding stages. “Upon a platform of crude
brick
raised a few feet above the level of the alluvial plain
was built of
burnt brick the first or basement stage--an exact square
two hundred and
seventy-two feet each way
and twenty-six feet in perpendicular height. Upon
this stage was erected a second
two hundred and thirty feet each way
and
likewise twenty-six feet high; which
however
was not placed exactly in the
middle of the first
but considerably nearer to the southwestern end
which
constituted the back of the building. The other stages are arranged
similarly--the third being one hundred and eighty-eight feet
and again
twenty-six feet high; the fourth one hundred and forty-six feet square and
fifteen feet high; the fifth one hundred and four feet square
and the same
height as the fourth; the sixth sixty-two feet square
and again the same
height; and the seventh twenty feet square
and once more the same height. On
the seventh stage there was probably placed the ark or tabernacle
which seems
to have been again fifteen feet high
and must have nearly
if not entirely
covered the top of the seventh story. The entire original height
allowing
three feet for the platform
would thus have been one hundred and fifty-six feet
or without the platform
one hundred and fifty-three feet. The whole formed a
sort of oblique pyramid
the gentler slope facing the N.E.
and the steeper
inclining to the S.W. On the N.E. side was the grand entrance
and here stood
the vestibule
a separate building
the debris from which having joined
those from the temple itself
fill up the intermediate space
and very
remarkably prolong the round in this direction.” (Things Not Generally
Known.)
The materials used to build it
The materials generally used for the construction of Babylonian
buildings are here most faithfully described (Genesis 11:3). As in Egypt
the edifices
of Mesopotamia consisted of sun-dried
but often also burnt bricks
baked of
the purest clay
and sometimes mixed with chopped straw
which materially
enhances their compactness and hardness; these bricks were generally covered
with inscriptions
promising to prove of the greatest historical value. But
instead of mortar
the Babylonians used as a cement that celebrated asphalt or
bitumen
which is nowhere found in such excellence and abundance as in the
neighbourhood of Babylon. One of the most gifted of the modern explorers
declared the ruins of Birs-Nimroud a specimen of the perfection of Babylonian
masonry
and remarked
“that the cement by which the bricks were united is of
so tenacious a quality
that it is almost impossible to detach one from the
mass entire” (Layard
“Nineveh and Babylon
” p. 499). Nothing but the violence
of a fearful conflagration
the ravages of which are manifest in the ruins of
Birs-Nimroud
would have been able to annihilate a building which appeared to
be beyond the destructive power of time. (M. M.Kalisch
Ph. D.)
Babel
This
we may depend upon it
was no republic of builders; no
cooperative association of bricklayers and bricklayers’ labourers
bent on
immortalizing themselves by the work of their own hands. This early effort at
centralization
with a huge metropolis as its focus
sprang
we may be quite
sure
from the brain of some one ambitious potentate
and was baptized
from
the very first
in the blood and sweat and misery of toiling millions. That “Go
to
let us make brick
let us build us a city
let us make us a name
” is not
the language of voluntary association; but is the stately style
which emperors
affect. By this time we know only too well what it means--the cynical
indifference to human suffering
the wastefulness of human life
the utter
selfishness
the cruelty
the hardness of heart
masked under gilded forms. The
characteristic of all world empires--that which makes them world empires--is
that they lean upon might
and not upon right. Just in so far as they do this
they are world empires. And
doing this
they are a defiance to the eternal
righteousness of God. And
being this
they are doomed to decay. In such world
empires there is no true cohesion. The force which unites is purely external.
The moment its pressure relaxes
the thing breaks up. In other words
man
seeking to make himself as God
can offer no rest
no centre of unity
no
position of stable equilibrium
to his fellow men. He may be armed with
irresistible might. He may be statesman and general
as well as king or
emperor. By his very success he sows the seeds of decay. Collapse and
disintegration overtake his work
even in the very hour of its seeming triumph.
I remember visiting the tomb of the First Napoleon in Paris on one of the last
days of the June of 1870. You know it
or you have heard about it. It struck me
irresistibly
with all its accompaniments
as the symbol of just such a world
empire
as I have been speaking about tonight. Within three months from that
day
that empire--like its predecessor--had collapsed in blood and disaster.
Not he
who
being man
would make himself as God; but He
who being God
makes
Himself man; is the true centre of rest and union for a suffering and divided
humanity. (David J. Vaughan
M. A.)
Let us make us a name
Human greatness
1. A “name” is an important thing for a man.
2. All men make some kind of “name” for themselves.
3. Striving to “make a name” as the chief end of life is a grand
mistake. This is what the men in “the land of Shinar” were now doing. Men have
a natural desire for distinction; but what is the legitimate object? Is it to
appear great
or to be great? Reputation is one thing
character another. The
words of Christ
in Matthew 23:12
will enable us to discover
the right and wrong direction of this ambition.
I. A GREATNESS
THAT COMES TO HUMILIATION. “He that exalteth himself shall be abased.”
1. In the moral reflections of his own soul. Conscience can never be
satisfied by achievements the most brilliant
or possessions the most splendid
where selfishness has been the spring of their attainment.
2. In the estimation of all Christly men. These men see no greatness
where there is not goodness.
3. In the retributions of Providence. There is a moral government
over us all
there is a Nemesis that tracks the steps of men.
II. A GREATNESS
THAT COMES FROM HUMILIATION. “He that humbleth himself shall be exalted.”
1. In their own spirits. They master their passions
rise superior
to mere personal considerations
rule their own souls
and are greater than
they who take a city.
2. In the moral judgment of society. Just as a man makes himself of
no reputation and works from disinterested love--unostentatiously and with no
selfish motives--does he get enthroned in public sentiment.
3. In the friendship of God. (Homilist.)
Vainglory foolish
That we may get a name: see the madness of the world ever to
neglect heaven
and seek a name in earth
where nothing is firm
nothing
continueth
but fadeth away and perisheth as a thought. This madness the
prophet David mentioneth in his 49th Psalm
and laugheth at it
saying
“They
think their houses and their habitations shall continue
” etc.
Making a name
This is a disease that cleaves to us all
to “receive honour one
of another
and not to seek the honour which comes from God John 5:44). A rare man is he surely that
hath not some Babel of his own
whereon he bestows pains and cost
only to be
talked of. Hoc ego primus vidi
was Zabarelle’s ἐπινίκιον. Epicurus would have us believe that he was the first that ever
found out the truth of things. Palaemon gave out that all learning was born and
would die with him. Aratus
the astrologer
that he had numbered the stars and
written of them all. Archimedes
the mathematician
that if he had but where to
set his foot
he could move the earth out of its place. Herostratus burnt
Diana’s temple for a name. And Plato writes of Protagoras
that he vaunted
that
whereas he had lived sixty years
forty of them he had spent in
corrupting of youth. Tully tells us that Gracchus did all for popular applause
and observes that those philosophers that have written of the contempt of
glory
have yet set their names to their own writings
which shows an itch
after that glory they persuaded others to despise. “These two things
” saith
Tully somewhere of himself
“I have to boast of
Optimarum atrium scientiam
rerum gloriam
my learned works
and noble acts.” Julius Caesar had his
picture set upon the globe of the world
with a sword in his right hand
a book
in his left
with this motto
En utroque Caesar. Vibius Rufus used the
chair wherein Caesar was wont to sit
and was slain; he also married Tully’s
widow
and boasted of them both
as if either for that seat he had been Caesar
or for that wife an orator. When Maximus died in the last day of his
consulship
Caninius Rebulus petitioned Caesar for that part of the day that he
might be said to have been consul. So many of the popish clergy have with great
care and cost procured a cardinal’s hat
when they have lain a-dying
that they
might be entitled cardinals in their epitaph
as Erasmus writeth . . . And
Sextus Marius
being once offended with his neighbour
invited him to be his
guest for two days together. The first of those two days he pulled down his
neighbour’s farmhouse
the next he set it up again far bigger and better than
before. And all this for a name
that his neighbours might see
and say
what
hurt or good he could do them at his pleasure. (J. Trapp.)
End of worldly ambition
Look to the end of worldly ambition
and what is it? Take the four
greatest rulers
perhaps
that ever sat upon a throne. Alexander
when he had
so completely subdued the nations that he wept because he had no more to
conquer
at last set fire to a city and died in a sense of debauch. Hannibal
who filled three bushels with the gold rings taken from the slaughtered
knights
died at last by poison administered by his own hand
unwept
and
unknown
in a foreign land. Caesar having conquered 800 cities
and dyed his
garments with the blood of one million of his foes
was stabbed by his best
friends
in the very place which had been the scene of his greatest triumph.
Napoleon
after being the scourge of Europe
and the desolator of his country
died in banishment
conquered and captive. So truly “the expectation of the
wicked shall be cut off.” (G. S. Bowes.)
Verse 5
The Lord came down to see
God’s visitation
1.
Men’s
apostasy and proud attempts are knit together with God’s visitation.
2. God is below when men think He hath forsaken the earth
and is
near to visit the wickedness of man.
3. God’s descent is for vengeance sometimes upon sinners.
4. God doth visit the beauty and strength of wickedness.
5. The apostate sons of Adam may build their fabrics to prevent
God’s judgments.
6. Jehovah will mark for vengeance the sons of wickedness and
weakness in all their buildings against Him (Genesis 11:5). (G. Hughes
B. D.)
Lessons
1. God speaks
as well as
marks
the attempts of the ungodly to their reproach and confusion.
2. God points out the greatest advantages of violent workers of
iniquity to scorn.
3. Unity of minds
resolutions
and communications
are the greatest
props to wicked undertakers.
4. Violent workers of iniquity presume to finish as well as begin:
that nothing shall be withheld from them.
5. Proud and presumptuous undertakings of men are a scorn and
derision to God (Genesis 11:6). (G. Hughes
B. D.)
God’s inspection
Almighty God Himself came down to see what the children of men
were doing
and when He comes down (a phrase which is used to accommodate
Himself to our methods of expression)
nothing can escape the penetration of
His eye. He looks at our day books
ledgers
and other memorandum books
to see
how we are building the tower of our life; He visits our country residences and
palatial buildings for the purpose of trying their foundations; He looks into
all the building of our fortune
that He may see whether our gains have been
honestly secured. Terrible is the day for the bad man on which Almighty God
lays His great hand--the hand on which the winds are hidden
the great palm in
which all the stars of the heaven are gathered--upon the tower which is being
built. He will shake it
and
if the foundation is bad
the whole
superstructure will be thrown down to the dust! When men build their towers
under the conviction that every stone of them will be tried by Divine
power--when they build their cities
and erect their towers
and extend their
properties
under the assurance that not one thing of all the things that their
hands are doing will escape the test of God’s Spirit--we may expect life to be
built upon a true foundation
and according to a righteous plan. What we have
to ponder is this most certain fact
that God will come down to see our work
and that there is no possibility of concealing from Him any incorrectness of
plan or any deficiency of service. (J. Parker
D. D.)
Verse 9
Therefore is the name of it called Babel; because the Lord did
there confound the language of all the earth
God causing confusion in order to restore peace
I.
GOD
IS NOT THE AUTHOR OF CONFUSION
BUT OF PEACE. Yet once
in His wise compassion
He made confusion in order to prevent it; He destroyed peace
that in the end
He might restore it.
II. God
who hath
made of one blood all nations of men
did
by that exercise of His power
THE
BEST THING THAT COULD BE DONE TO CHECK AND RETARD THE RAPID GROWTH OF EVIL AND
TO PREPARE THE MEANS BY WHICH MAN MIGHT BE BROUGHT BACK TO OBEDIENCE. While
there was but one tongue
men easily corrupted each other; when there were
many
evil communications were greatly hindered. God marred the Babel builders’
work
but it was in order to mar their wickedness; and meanwhile He had His own
gracious designs for a remedy. Pentecost. (F. E. Paget
M. A.)
Divine order in confusion
1. The confusion of tongues was not at random. It was a systematic
distribution of languages for the purpose of a systematic distribution of man
in emigration. The dispersion was orderly
the difference of tongue
corresponding to the differences of race. By these were the Gentiles divided in
their lands
everyone after his tongue
after their families in their nations.
2. From the earliest period there has been manifested
in the
history of scientific progress
an invincible faith among scientific men that
the facts of nature are capable of being arranged in conformity with laws of
geometry and algebra. In other words
all have a profound conviction of the
existence of what Argyll calls “the reign of law
” i.e.
order in the
midst of apparent confusion and aimlessness.
3. There is no illogical course in arguing that those who believe in
God as the Creator of order in nature have a right to conclude that He
preserves the same order in history. The cataclysms in nature have an order and
object; why not then the catastrophes of history. There is Divine order in the
midst of historical confusion
as palpable and manifest as in that of science.
Looking back upon the pathway which history has trodden
we can perceive traces
of design--powerful evidences of an infinite aim--order in the midst of
confusion. Over the wheels of history
as over the wheels in Ezekiel’s sublime
vision
is the appearance of the likeness of the glory of the Lord. (W.
Adamson.)
The scattered builders
I. THE AMBITIOUS
BUILDERS.
1. Worldly wisdom.
2. Desire for worldly power.
3. Worldly pride.
II. THE SUPREME
RULER.
1. God looked.
2. God intervened.
3. God governed. So it is always.
God restrains the power of evil
and makes it serve Him (Psalms 76:10). LEARN:
1. Not to be self-willed
proud
ambitious.
2. To submit to God’s will
and trust always in His wisdom and love.
(W. S. Smith
B. D.)
The tower of Babel
I. THE BUILDERS.
1. Numerous. For one hundred years the posterity of Noah had
continued to increase.
2. Of one speech. Hence present variety of language corroborative of
the dispersion; otherwise there must have been many sources of the human race.
3. Disobedient. Had been expressly commanded to “replenish
” i.e.
refill
the earth. Instead of obeying God
they lived together. Thus
too
the
population of the world was retarded. Men increase more rapidly in new
countries.
4. United in rebellion.
II. THE BUILDING.
1. Purpose. Not to escape another flood
for not only had they the
promise
but very few could in such a case escape that way. Probably it was to
serve some idolatrous purpose
and be a landmark around which they could unite
as one people and nation.
2. Material.
3. Character. Lofty. Eastern buildings not generally marked by
loftiness. This
a grand and solitary exception.
III. THE
INTERRUPTION.
1. The person. “God
” whom they thought least of
and practically
defied.
2. The mode. “Confound their language.”
IV. THE
CONSEQUENCES.
1. The building abandoned. If some speaking one tongue had
continued
the jealousy of the rest would have hindered. But so strange an
event would confound them as well as their speech.
2. They separated. Into how many tribes or nations we know not. The
most eminent philologists (as Bunsen
etc.) find three original stocks
which
some even call the Semitic
Japhetic
and Hamitic.
3. The earth was more widely peopled. Thus was the Divine will
enforced. But had this been obeyed
without the need of resorting to this
compulsory method
how much more easily had missionary efforts
and commercial
enterprises
etc.
now been carried out. Thus the world is this day suffering
through the sin of these builders of old. LEARN:
I. The sin and
folly of disobeying God.
II. The ease with
which God can punish sin.
III. The
far-reaching consequence of sin.
IV. No confusion
of tongues in heaven. All sing the one new song. (J. C. Gray.)
Lessons
1. How vain and disastrous it
is for men to contend against God; they cannot effectually resist Him; they can
only destroy themselves. Especially if their contention is against any of the
plans and arrangements connected with His eternal covenant--if the work which
they are opposing
or the providential dispensation against which they are
rebelling
has a direct bearing on His glorious design for the redemption of
the world
and the salvation of souls
--if they are labouring to shut out
Christ
or what is Christ’s
from His own domains
from hearts and homes that
should be His
--how idly and madly do they kick against the pricks!
2. How wise it is
and how blessed
to acquiesce in God’s allotment of
the good things of life
and in His manner of bringing His purposes of love to
pass! The blessed Lord is the God of Shem;--but Shem suffers wrong
and has to
exercise long patience before deliverance comes. Still it is enough that
Jehovah is his God; let him not be careful or anxious. “Seek ye first the
kingdom of heaven
and all other things shall be added unto you.”
3. In regard to the duty and the destiny of nations
the purpose of
God is here revealed.
The dispersion at Babel
I. LET US INQUIRE
WHO WERE DISPERSED OVER THE FACE OF THE EARTH AT THE DESTRUCTION OF BABEL. Who
were those that lived on the plains of Shinar
built the tower of Babel
and
were scattered over all the earth? It is evident they could not be the whole of
mankind; for they had before been sent to the various places of their Divine
destination. Some had gone to one quarter of the world
and some to another.
Who
then
could the builders of Babel be that
after the general dispersion of
mankind
were scattered over the earth? The Scripture history will inform us
upon this subject. They were the sons of Ham; for the sacred historian tells
us
“The sons of Ham were Cush
and Misraim
and Phut
and Canaan. And the sons
of Cush: Seba
and Havilah
and Sabtah
and Raamah
and Sabtecha; and the sons
of Raamab
Sheba and Dedan. And Cush begat Nimrod: he began to be a mighty one
in the earth. He was a mighty hunter before the Lord: whereof it is said
Even
as Nimrod the mighty hunter before the Lord. And the beginning of his kingdom
was Babel.” But how came Nimrod the son of Ham
and his posterity
at Babylon
where Babel was built? This portion of the earth was allotted to Shem; and
Nimrod with all the posterity of Ham was appointed to go to Africa. What right
then
had Nimrod
or any of the sons of Ham
to take possession of the plains
of Babylon? Undoubtedly they had no right at all. But this is the Scripture
account of the event. “And every region was of one language
and of one speech.
And it came to pass in the journeying of the people from the east
that they
found a plain in the land of Shinar.” The people
then
who journeyed from the
east were not all the people of the earth
but only the posterity of Ham
and
especially Nimrod and his posterity. This is a very rational account. But it is
absurd to suppose that the posterity of Noah
who consisted of a hundred and
twenty or a hundred and thirty thousand
should all move in a body from the
rich and fertile country around Mount Ararat
where they first settled after
the flood
without any Divine direction or natural necessity. Hence it is
natural to conclude that the people who journeyed from the east to the plain of
Shinar were Nimrod and his posterity. Especially when we reflect it is
expressly said that “the beginning of Nimrod’s kingdom was Babel.” But how came
Nimrod to pitch upon the plain of Shinar after the general dispersion of
mankind
and after he was directed to go to Africa
a country far distant from
Babylon? To this I would answer
There seems to be no account given of his conduct
but the following. When the posterity of Shem and Japheth obeyed the Divine
direction to separate and go to the places allotted them
the posterity of Ham
or at least Nimrod and his descendants
refused to obey the Divine command. In
open defiance to God they moved from the east and came to the pleasant land of
Babylon
and there by force of arms took the plain of Shinar out of the hands
of the children of Shem. They determined not to disperse
as God had required
and as the other branches of Noah’s family had done. This shows that they built
Babel in rebellion against God
and that God had just cause to come down and
defeat their impious design by confounding their language.
II. I now proceed
TO INQUIRE WHAT WERE THE MOST REMARKABLE CONSEQUENCES OF THE DISPERSION OF THE
CHILDREN OF HAM AT THE DESTRUCTION OF BABEL AND THE CONFUSION OF LANGUAGE.
1. That their dispersion was productive of war. They waged the first
war after the flood in taking possession of Babylon. And after they were driven
from thence they maintained their rebellious and warlike spirit. Their course
was everywhere marked with violence and cruelty.
2. This knowing and powerful people carried the arts and sciences
with them wherever they went. In these they excelled all other people. And
notwithstanding their tyranny and cruelty
they did much to spread light and
knowledge among the inhabitants of the earth. Of this they have left
astonishing monuments in almost all parts of the world.
3. That this learned and ingenious people were gross idolaters
and
spread idolatry through all nations whom they subdued and among whom they
lived. They were the most corrupt and wicked part of Noah’s family.
IMPROVEMENT.
1. This subject gives us reason to think that true religion
prevailed and flourished for many years after the flood. Everything was suited
to produce this happy effect. Neither Noah nor his family could ever forget the
solemn
instructive
and affecting scenes through which they had passed
nor
erase from their minds the deep impressions those scenes had made upon them.
They would naturally relate to their children what they had seen
and heard
and felt during the awful period of the flood
and they again would relate the
same things from one generation to another.
2. We learn from the Scripture history of mankind which we have been
considering
that infidelity has been the principal source of the wars and
fightings that have deluged the world in blood.
3. It appears from what has been said that all false religion is
only a corruption of the true.
4. It appears from what has been said how much easier it is to
spread any false religion in the world than the true religion.
5. It is a strong evidence in favour of the religion contained in
the Bible that it has been so long preserved in the world
notwithstanding all
mankind could do to destroy it.
6. We learn from what has been said
the deplorable state in which
mankind in general have been involved for ages and are still involved. It is
indeed a dark mystery that God has suffered them so long to walk in their own
way without using such effectual means to enlighten and save them as He always
has had power to use. But we have good reason to believe that He will yet bring
light out of their darkness
holiness out of their blindness
and happiness out
of their misery.
7. This subject shows the great reason that Christians have to
expect
desire
and pray for a better state of things in the world. (N.
Emmons
D. D.)
Lessons
1. God’s execution of
vengeance falleth soon after His resolution.
2. Jehovah will be the executioner of His own sentence on the
wicked.
3. It is God’s work to set confederates against each other who
conspire against Him.
4. The place of sin may sometimes prove the place of vengeance.
5. Sinners’ consultations to strengthen themselves in one place may
end in a universal dispersion.
6. The earth is overspread with sinners against God by His judgment
taken on them.
7. The strongest councils of sin will be frustrated by God.
8. High resolutions of sinners fall short of all their ends (Genesis 11:8). (G. Hughes
B. D.)
Good architecture
Good architecture is the work of good and believing men. (J.
Ruskin.)
God’s infinite resources for punishing sinners
This brings before us a hint of the unknown resources of God
in
the matter of punishing those who disobey His will. Who could have thought of
this method of scattering the builders of the city? God does not send a fire
upon the builders; no terrible plague poisons the air; yet in an instant each
workman is at a loss to understand the other
and each considers all the rest
as but raving maniacs! Imagine the bewildering and painful scene! Men who have
been working by each other’s side days and weeks are instantly conscious of
inability to understand one another’s speech! New sounds
new accents
new
words
but not a ray of intelligence in all! “It is a fearful thing to fall
into the hand of the living God.” God has innumerable ways of showing His displeasure
at human folly and human crime. A man may be pursuing a course of prosperity in
which he is ignoring all that is moral and Divine
and men may be regarding him
as the very model of success; yet
in an instant
Almighty God may blow upon
his brain
and the man may sit down in a defeat which can never be reversed.
God is not confined to one method of punishment. He touches a man’s bones
and
they melt; He breathes upon a man’s brain
and henceforth he is not able to
think. He comes in at night time and shakes the foundations of man’s most
trusted towers
and in the morning there is nought but a heap of ruins. He
disorganizes men’s memories
and in an instant they confuse all the
recollections of their lifetime. He touches man’s tongue
and the fluent speaker
becomes a stammerer. He breaks the staff in twain
and he who was thus relying
upon it is thrown down in utter helplessness. We know but little of what God
means when He says “Heaven”; that word gives us but a dim hint of the infinite
light and blessedness and triumph which are in reserve for the good. We have
but a poor conception of what God means when He says “Hell”; that word is but a
flickering spark compared with the infinite distress
and endless ruin and
torment
which must befall every man who defies his Maker. (J. Parker
D. D.)
Confusion of language
Speaking of this confusion of language
may I not be permitted to
inquire whether even in our own English tongue there is not today very serious
confusion? Do men really mean words to be accepted in their plain common sense?
Does not the acute man often tell his untrained client what he intends to do in
language which has double meanings? Do we not sometimes utter the words that
have one meaning to the world and another meaning to our own hearts? Yea does
not always mean yea
nor does nay always mean nay; men sign papers with mental
reservations; men utter words in their common meaning
and to themselves they
interpret these words with secret significations. The same words do not mean
the same thing under all circumstances and as spoken by different speakers.
When a poor man says “rich
” he means one thing; when a millionaire says
“rich
” he means something very different. Let us consider that there is
morality even in the use of language. Let no man consider himself at liberty to
trifle with the meaning of words. Language is the medium of intercourse between
man and man
and on the interpretation of words great results depend. It
behoves us
therefore
who profess to be followers of Jesus Christ
so to speak
as to leave ourselves without the painful reflection of having taken refuge in
ambiguous expressions for the sake of saving ourselves from unpleasant results.
It will be a sign that God is really with us as a nation
when a pure language
is restored unto us--when man can trust the word of man
and depend with entire
confidence upon the honour of his neighbour. (J. Parker
D. D.)
The confusion of tongues
The late Bishop Selwyn devoted a great part of his time to
visiting the Melanesian Isles
and he thus writes home about the difficulty of
languages: “Nothing but a special interposition of the Divine power could have
produced such a confusion of tongues as we find here. In islands not larger
than the Isle of Wight we find dialects so distinct that the inhabitants of the
various districts hold no communication one with another.” (Old Testament
Anecdotes.)
No architect
The late Mr. Alexander
the eminent architect
was under cross
examination at Maidstone by Serjeant
afterwards Baron
Garrow
who wished to
detract from the weight of his testimony
and
after asking him what was his
name
he proceeded: “You are a builder?” “No
sir
I am an architect.” “They
are much the same.” “I beg your pardon
sir; I cannot admit that. I consider
them to be totally different.” “Oh
indeed l Perhaps you will state wherein the
difference consists?” “An architect
sir
conceives the design
prepares the
plan
draws out the specifications--in short
supplies the mind; the builder is
merely the bricklayer or the carpenter. The builder is the machine; the
architect the power that puts it together and sets it going.” “Oh
very well
Mr. Architect
that will do. And now
after your very ingenious distinction
without a difference
perhaps you can inform the court who was the architect of
the Tower of Babel?” The reply
for promptness and wit
is not to be rivalled
in the history of rejoinder:--“There was no architect
sir
and hence the
confusion.” (Old Testament Anecdotes.)
Verses 10-26
These are the generations of Shem
The generations of Shem
I.
THE
LINE IN WHICH THE KNOWLEDGE OF THE TRUE GOD WAS PRESERVED.
II. THE DIRECTION
OF THE STREAM OF HISTORY TOWARDS THE MESSIAH. “God calmly and resolutely
proceeds with His purpose of mercy. In the accomplishment of this eternal
purpose He moves with all the solemn grandeur of long suffering patience. One
day is with Him as a thousand years
and a thousand years as one day. Out of
Adam’s three sons He selects one to be the progenitor of the seed of the woman.
Out of Noah’s three sons He again selects one. And now out of Terah’s three is
one to be selected. Among the children of this one He will choose a second one
and among his a third one before He reaches the holy family. Doubtless this
gradual mode of proceeding is in keeping with the hereditary training of the
holy nation
and the due adjustment of the Divine measures for at length
bringing the fulness of the Gentiles in the covenant of everlasting peace.”
III. THE GRADUAL
NARROWING OF HUMAN LIFE. “In the manifold weakenings of the highest life
endurance
in the genealogy of them
there are
nevertheless
distinctly
observable a number of abrupt breaks--
1. From Shem to Arphaxad
or from 600 years to 438;
2. From Eber to Peleg
or from 464 years to 239.
3. From Serug to Nahor
or from 230 years to 148; beyond which last
again
there extend the lives of Terah
with his 205
and of Abraham
with his
175 years. Farther on we have Isaac with 180 years
Jacob 147
and Joseph 110.
So gradually does the human term of life approach the limit set by the Psalmist
(Psalms 90:10). Moses reached the age of
120 years. The deadly efficacy goes on still in the bodily sphere
although the
counter working of salvation has commenced in the spiritual.” (T. H. Leale.)
Post-diluvial genealogy
The general title is expressed thus
“These are the generations of
Shem.” Of these Moses was speaking (chap. 10)
so far as Peleg
whose
name was given him upon the occasion of dividing the earth; by way of
parenthesis
he includes the history and cause of this earth’s division
in the
former part of this chapter. He now returns to draw up the line full unto
Abram
about which this title is set in the front. Consider the use of all
these mentioned in the title.
1. To point where the Church of God was after the flood.
2. To show God’s providence in singling out some generations in the
world for His Church
these and not others.
3. To make known to us the state of the Church either for truth or
for corruption at this time.
4. To continue to us the right chronology of the world
not for
speculation only
but for pious practice to us
upon whom the ends of the world
are come.
5. To make us better understand some passages of the prophets
mentioning these persons or their conditions.
6. To show us the true line of Christ
and to confirm the New
Testament given by Him. Every generation in the Church from the flood is but to
bring Christ nearer. (G. Hughes
B. D.)
Race of man
The human race may be compared to an immense temple ruined
but
now rebuilding
the numerous compartments of which represent the several
nations of the earth. True
the different portions of the edifice present great
anomalies; but yet the foundation and the cornerstone are the same. All spring
from the same level
and all should be directed to the same end. The walls of
the building have been thrown down
and the stones scattered by a great
earthquake; yet a mighty Architect has appeared
and His powerful hand is
gradually raising the temple wails. The only difference between one side of the
edifice and the other is
that here the restoration is somewhat further
advanced
while there it is less forward. Alas! some places are still overgrown
with thorns
where not a single stone appears. Yet the great Architect may one
day look down on these desolate spots
and there the building may suddenly and
rapidly spring up
reaching the summit long before those lofty walls which seem
to have outgrown the others
but which are still standing half-raised and
incomplete. “The last shall be first.” (Merle D’Aubigne.)
Lessons
1. God’s providence hath
pointed out His Church and recorded its line
after as before the flood; herein
helping the faith of following ages.
2. God chooseth what generations and families He pleaseth to pitch
His Church in them.
3. A family God may choose out of the world to set His name upon
them
when the world is passed by; a few or little remnant God reserveth.
4. Every generation in the Church from the flood is but to bring
Christ nearer.
5. Times are appointed for the birth of everyone in the Church for
His work (Genesis 11:10).
6. Length of days
etc.
God giveth to His chief witnesses
as Shem
was to Isaac’s days; much work he had to do in that compass of time.
7. The eminentest in the Church
may have many children degenerate
from it. More care should be used to keep them closer to God (Genesis 11:11). (G. Hughes
B. D.)
Now these are the generations of Terah: Terah begat Abram
Nahor
and Haran
The dawn of Abram’s history
Here we have the commencement of the sixth document
indicated by
the usual preface
“These are the generations.
” This portion is intended to bring Abram before us
and therefore goes to the
roots of his history
showing us from what a source so eminent an example of
righteousness sprang. The history is brief
but it may be considered as a
condensed outline of Abraham’s life. Here we find him--
I. POSSESSED OF
GREAT MORAL COURAGE. Terah
the father of Abram
was an idolator (Joshua 24:2). Both himself and his
children were ignorant of the true object of worship
or if they had any knowledge
of this
they did not retain that knowledge
but suffered themselves to be led
away by the impiety around them. Such is the hole of the pit from whence this
sublime character was digged.
II. UNDER THE
SHADOW OF FUTURE TRIAL (Genesis 11:30). (T. H. Leale.)
Children dying before their parents
I. THAT HUMAN
HAPPINESS IS NOT TO BE FOUND IN THE DEAREST OBJECTS OF NATURAL AFFECTION.
II. THAT THE
NATURAL OBJECTS OF HUMAN CONFIDENCE ARE NOT SUFFICIENT TO SUSTAIN US.
III. THAT CHILDREN
SHOULD BE EDUCATED FOR THE SAKE OF THEIR NATURES RATHER THAN WITH A VIEW TO
THEIR CALLING IN LIFE.
IV. THAT
PREPARATION FOR ETERNITY IS AS URGENT FOR THE YOUNG AS FOR THE OLD. (Homilist.)
Death in the prime of life
I. DIVINE
PROVIDENCE SO ORDERS DEATH THAT HUMAN CALCULATION CANNOT BE A FACTOR IN LIFE.
1. Youth is no security.
2. Health is no protection.
3. The order of nature is set at defiance.
4. No reliance can be placed on the distinctions of society--on the
law of heredity
on favourable conditions.
II. GOD’S DESIGN
IN ALL THIS IS TO TEACH MANKIND
from the cradle to the grave
THE UNCERTAINTY
OF LIFE. Death is ever in our path. (The Homiletic Review.)
Death in the prime of life
I. FACTS.
1. Death is no respecter of persons.
2. No respecter of age.
3. No respecter of condition.
4. No respecter of character.
II. LESSONS:
1. To fully understand and accept these facts
and shape life by
them.
2. To make our salvation the first and main duty of life.
3. In whatever state
condition
or period of life we are
to risk
nothing on the contingent of living. (The Homiletic Review.)
Third age--patriarchal era
I. God trained
him by separation; by a series of separations. This is the key thought of
Abraham’s life. We are accustomed to consider faith as the key to Abraham’s
life. Certainly it is; but did not his faith manifest itself in just this
that
he was willing to separate himself from all for the Lord’s sake?
1. You find
him first called of God to leave his country and his
father’s house.
2. The second separation is from his father Terah.
3. The next separation is from Canaan itself as a home.
4. Fourthly
separation from Egypt.
5. The next thing we read of is his separation from Lot.
6. After separation from Lot
comes separation from Ishmael.
7. Passing over what may be called Abraham’s separation from
himself
in the twentieth chapter
we come to his separation from Isaac.
8. The next thing we learn of Abraham is his separation from Sarah.
“And it came to pass after all these things that Sarah died.”
9. Then
finally
we find Abraham separated from all.
In Genesis 25:5
we are told that “Abraham
gave all that he had unto Isaac.” Abraham had been a rich man
but his heart
had not been set on his riches
as was evident whenever questions of property
came up.
II. This leads us
to the second great subject: the gospel unto which Abraham was separated--the
blessing of Abraham--the “Abrahamie covenant” of theology. It is
as already
remarked
the same old covenant of grace
plus the idea of separation and
consequent restriction. And here
as we are entering upon this period of
restriction
this narrowing of the channel of blessing to the line of a single
family first
and a single nation afterward
it is important for us to remember
three things: In the first place this policy of restriction was not adopted
until the offer of mercy had been thrice made to all mankind
and thrice
rejected. In the second place
this restriction of the blessings of grace to a
single family and a single nation was for the sake of all. It was the only way
by which the blessing could be secured finally to all. Abraham was called
not
for his own sake
nor for his descendants’ sake only
but for the world’s
sake--“In thee shall all the families of the earth be blessed” (Genesis 12:3); and again (Genesis 22:18): “In thy seed shall all
the nations of the earth be blessed.” There is no real narrowing. It is still
“God so loved the world.” In the third place
even though in the meantime the
channel must be narrowed to a single family and nation
“whosoever will” may
come. The door is open all the while. “The sons of the stranger” have simply to
leave their country and their family
and come and join themselves to the
family of Abraham
and to the nation of the Jew
and they are made welcome. (J.
M.Gibson
D. D.)
Setting out
but stopping short of the promised land
How many are there who set out on the way to Canaan
but never
reach that land of promise--who run well for a time
but are afterwards
hindered! In the present life they obtain rest
in peace with God
in the
exercise of the grace He ministers
and in a conscious sense of His
approbation; and these first fruits of the Spirit are the earnest of the rich
everlasting harvest. Those only who enter by faith into the land of promise
here shall be admitted into the Canaan above. But how many are there who seem
to set out well
and even to make some progress
and yet die before they gain
that happy reversion!
I. We ask
HOW
FAR MEN MAY GO IN THE WAY TO CANAAN
AND YET
LIKE TERAH
DIE IN HARAN? in
other words
How far they may proceed in the ways of religion
yet fall short
of the kingdom of grace and glory?
1. We may be visited with many convictions
and even with great
terrors
and yet fall short of a state of grace. Does conscience admonish you
that you have been neglecting your duty to your God and your Saviour--your
highest duties
your first interests
even the interests of your immortal
souls? Does the fear of futurity sometimes visit you
urging you to say
“What
must I do?” It may be well--it shall be well
if those alarms impel you to the
Saviour. But rest not in convictions; for if these be the whole extent of your
experience
you are still in Haran
separated by a wide boundary from the land
of promise
the spiritual Canaan: and if you die in your present state
you are
excluded from the Canaan that is above.
2. We may be conscious of tender religious emotions--sorrow
desire
joy--and yet fall short of real grace. Not only may the conscience beconvinced
but the heart may be in some measure softened
and yet remain unconverted; for
it is “deceitful above all things.”
3. We may form many good resolutions
and yet be dwelling in Haran.
Who is there that has not often formed these? In a season of conviction
in an
hour of compunction
in a day of trial and adversity
we resolve to apply to
the things that belong to our peace
to attend to the warnings of the word and
providence of God
and to seek after that portion that is satisfying and
abiding. But alas! the conviction wears off
the trial passes by
the danger is
averted; and we forget all our purposes and resolutions. Or perhaps we set
about fulfilling them
and adhere to them for a time; but
trusting in our own
strength
we are overcome and brought again under the power of the enemy. What
avail an army of good resolutions
unaccompanied by prayer
and unsupported by
grace
against the subtlety and power of the enemy of souls? “The way to hell
”
it has been emphatically said
“is paved with good resolutions.”
4. We may actually enter on the work of reformation
and proceed a
certain length in it
and yet fall short. Herod not only feared John
but “did
many things.” Thus are men often induced to abstain from particular
transgressions
to exercise some degree of self-denial
to address themselves
to various duties--things in themselves
no doubt
promising and right
but
being done only from temporary impulse
or from selfish and slavish motives
consistent still with an unregenerate state
are usually as transient in their
duration as defective in their principle. These facts are affecting
and even
alarming. You are ready to say
If all the attainments you have mentioned are
ineffective
what is there that will avail? My brethren
nothing will avail
without a change of heart--“a new heart” must be given us
“a new spirit” put
within us.
II. We proceed to
ask
WHAT ARE THE OBSTACLES THAT INTERRUPT THE PROGRESS OF THOSE WHO SEEM TO
SET OUT IN THE WAY TO CANAAN?
1. Here the analogy of a journey leads us to mention
first
sloth
spiritual sloth. Like a paralysis extending over our whole frame
it completely
unfits us for prosecuting our journey.
2. We mention
as a second obstacle
the love of the world; a
principle that entangles and enchains--that perverts the heart
and turns the
feet out of the right path.
3. In fine
the grand obstacle is
an inward aversion to the ways of
God
a dislike of serious religion.
III. We inquire
WHAT IS THE STATE AND PROSPECT OF THOSE WHO STOP SHORT OF THE KINGDOM OF GOD? Surely
it may well awaken both sorrow and fear. Do you not lament the fate of a
promising youth who
in the near prospect of succeeding to a large estate
is
cut off by the hand of death? Do you not mourn when any object
exceedingly
desirable
seems just ready to be attained
and is then unexpectedly snatched
from us and lost forever? How deplorable! to have gone so far in the way to
Canaan and yet to come short
to have approached so near the promised land
yet
never to enter; to come to the gate of heaven
and to be cast down into hell!
1. Consider; those who stop short of the kingdom lose the benefit of
all they have felt and done in the things of religion.
2. Nay
further
all that they have felt and done in religion will
really serve to aggravate their guilt and imbitter their disappointment.
3. Once more; the conduct of such persons brings peculiar reproach
upon religion. For they convey to others an injurious conception of it; they
represent it as a system of restraints
of difficulties
and of dangers
without adequate reward. And now
in concluding
I address
first
those who
have not yet set out on the way to Canaan--I intend careless sinners
who
continue to this day
without fear or concern
in the broad way that leads to
destruction. Has God no claims upon you? Has Christ no right to your regard?
Has eternity no demands on your attention? Even in you there is a conscience
that will speak if you will give it a hearing
and if not here
yet assuredly
hereafter. Be persuaded to avert its overwhelming reproaches
yea
the more
overwhelming frown of Him who is greater than conscience
by now making peace
with Him through Jesus Christ. Secondly
I address those who have professedly
set out on the way to Canaan--I mean those who profess that they have given
themselves to Christ
to be saved and to be governed by Him. Remember
my
beloved friends
you must “endure to the end
” if you would be saved. If a man
enter the army
and follow his regiment a few marches
and then desert to the
enemy
is he not accounted a traitor and a rebel? Such will your character be
if
having professed to give yourselves to Christ
you forsake Him and return
to the world. (H. Gray
D. D.)
Stopping short
The simple fact
“Terah died in Harsh
” stands in the Scriptures
as a monument
like the pillar of salt which uttered its warning to every
passer by
“Remember Lot’s wife.” It exhibits an old man
after his many years
spent in idolatry and ignorance
attempting in a late obedience to Divine
commands to remove from his native condition and home
to the land of promise;
but wasting in procrastination the time for his journey
and indolently staying
upon the road over which he was required to pass to gain the end placed before
his view; and finding all his efforts and plans to accomplish his purpose
to
prove unavailing for his good. He never attained the inheritance for which he
set out so late
and which he pursued so carelessly. Has this fact then no
practical connection with ourselves? Does it not exhibit a striking illustration
of the folly and danger of postponing until old age
our own commanded journey
to the land of promise?
I. Let us
consider THE WORK WHICH GOD REQUIRES SINFUL MAN TO UNDERTAKE. The call of
Abraham from his country and home is frequently employed to illustrate the
great duty which is required of every sinful man. Like him
everyone is
commanded in the gospel to attain and exercise a simple controlling faith in
the Divine promises; to follow in this spirit of faith the peculiar commands of
God the Saviour; to go out
in its reliance upon Him
from a state of
selfishness and idolatry
man’s natural condition
to seek the better and
heavenly country which is revealed in the gospel
and offered in Christ Jesus
to every believing soul. Such an exercise of faith developing itself in full
and permanent obedience to the Divine commands
is the work which God requires
of all who hear the gospel. But when is this great work to be undertaken? When
shall man begin to subdue his rebellious heart into reconciliation to the will
of God? May he select his own time for the work? Surely not. The Scriptures
never intimate a moment beyond the time in which the command is actually given
as the time for man’s obedience. The morrow is not given to man. “Now
”
“today
” are the Divine designations of the proper time for man’s submission.
Whenever God speaks
it is that His will may be done at once. He who rejects
and disobeys the commands of God in his youth
is exceedingly unlikely to find
the opportunity or the disposition to obey in his subsequent years.
II. Let us
consider THE COURSE WHICH MEN GENERALLY PURSUE IN REFERENCE TO THIS IMPORTANT
MATTER. Do they
or do they not
generally obey at once? Do they
with Abraham
arise and go? or do they more commonly with Terah
procrastinate the enterprise
until it is too late to accomplish it at all? Some few accept with gratitude
the blessed invitations of the Saviour
and unite themselves unto Him
in a
perpetual covenant
never to be forgotten. But what is the course pursued by
the great majority of mankind? Do they not altogether drive away the
convictions of this early period? They refuse to yield their hearts and
characters
to be thus subjected by the Holy Spirit to the service of God. They
bargain with their consciences
in order to silence their awakened demands
that at some future period they will attend to the duty required of them. Thus
most frequently
they live and die in their chosen idolatry and guilt; always
hearing the command
“arise and go
” and always determining that they will obey
it; but never putting their resolution into effect. Like Torah
they die in
Haran; they perish amidst unfulfilled vows and attempts of obedience to God
and under the guilt and burden of actual rebellion against Him.
III. Let us trace
THE USUAL RESULT OF THIS COURSE OF PROCRASTINATION. It will be but tracing the
history and experience of the great proportion of mankind. Twenty years of the
sinner’s life go by. They are the most important
and in most cases the
deciding period of his existence
in reference to his eternal welfare. But
their close finds him still unrenewed in his character
and hardening his mind
and conscience against the power of truth. In the wonderful forbearance of God
twenty years more are added to these
all of them crowned with privileges
and
with invitations to a better land. But the lingering sinner still refuses to
arise and go. By this time
he has seen and felt much of the folly of things
temporal
and of the emptiness of the heart which depends upon them. But he is
hardened through the deceitfulness of sin; and he is unwilling to make the
decided and violent rupture which seems necessary if he would now effect his
escape from an impending ruin. With more light in his conscience
he has more
dulness and obduracy in his affections; and the work of true piety grows more
and more difficult. If twenty years more bring him to the verge of feebleness
and death
he is still found more deeply anxious to obtain the hope which he
does not possess
and which he finds it more and more impossible to get. By
this time
he is mourning over nearly all his joys as departed forever. Almost
every monument of his life seems to be a tomb. “Here lie the remains
” is the
inscription which he reads upon pleasures
and possessions
and hopes which are
gone. And now
old age is looked for to effect that which youth and maturity
have failed to accomplish. But here another disappointment comes. Old age also
is very different in its character from its anticipated appearance. Man then
awakes to the sorrowful conviction that he has been deluded through the whole
of his course in life. He sees nothing of that spontaneous preparation for
eternity
which he hoped to find in the later years of life. It is now harder
vastly harder
than it has ever been before
to lay hold of any adequate and
abiding hope for a world to come. Lingering Terah sits down to measure up
in
the sad calculation of his own experience
the folly by which he has been so
long deceived. The love of the world and the pride of self have grown upon his
heart.
IV. What now
becomes THE RESULT OF THIS PROCRASTINATION? Generally one of two things. Either
total
hardened
self-defending negligence; or a partial
constrained
and
unsatisfying attention to the duties of religion. That is
Terah either
positively refuses to obey the Divine command
and remains to die as he has
lived
in Chaldea; or else
he unwillingly sets cut under the lashes of an
awakened conscience
and goes as far as Haran
and dies there
in a new
condition indeed
but with the same character. (S. H.Tyng
D. D.)
Lessons
1. God may make known His
mind by the child unto the father; and call it before him (Acts 7:2).
2. By revelation to a son
God may make parents willing to obey His
call.
3. The Spirit giveth honour to parents
as leaders
when they follow
the call of grace.
4. God points out by name such as He separates for His Church.
5. Faith puts all believers upon motion
when God calls them even
from their native country.
6. Faith in God makes haste to depart from polluted places.
7. Faith intends to go as far as God calleth the soul. (G.
Hughes
B. D.)
Sarai was barren; she had
no child
Sarai’s barrenness
1. The subject spoken of
Sarai; she that was to be the mother of the Church
of whom
purposely
the
Spirit writeth this which followeth to show forth the power of God.
2. The condition spoken of her--under two expressions.
──《The Biblical Illustrator》