Genesis 11:5
Then the LORD came down to see the city and the tower that the sons of men were building.
Then the LORD
The phrase "the LORD" refers to Yahweh, the covenant name of God, emphasizing His personal and relational nature. In Hebrew, this is "YHWH," the tetragrammaton, which signifies God's eternal existence and His role as the Creator and Sustainer. This name is used to highlight God's sovereignty and authority over human affairs, reminding us that He is intimately involved in the world He created.

came down
The phrase "came down" is anthropomorphic, attributing human characteristics to God to convey His actions in a way that humans can understand. In the Hebrew context, this suggests God's active involvement and concern with human activities. It implies that God is not distant or detached but is willing to engage directly with His creation. This descent signifies divine intervention and judgment, as God assesses the actions of humanity.

to see
The word "to see" in Hebrew is "ra'ah," which means to observe or inspect. This indicates God's omniscience and His ability to perceive all things. It is not that God needs to physically come down to see, but this language is used to emphasize His thorough examination and understanding of human endeavors. It serves as a reminder that nothing is hidden from God's sight, and He evaluates the intentions and actions of humanity.

the city and the tower
The "city and the tower" refer to the construction project undertaken by the people in the land of Shinar, known as Babel. Historically and archaeologically, this is associated with the ziggurats of ancient Mesopotamia, which were massive structures built to reach the heavens. Theologically, the city and tower symbolize human pride and the desire to make a name for themselves apart from God. This construction represents humanity's attempt to assert independence and self-sufficiency, challenging God's authority.

that the sons of men
The phrase "the sons of men" is a Hebraic expression referring to humanity in general. It underscores the collective nature of this endeavor, highlighting the unity and cooperation of people in their rebellion against God. This term also serves to contrast human frailty and mortality with the eternal and omnipotent nature of God. It reminds us of the limitations of human efforts when they are not aligned with God's will.

were building
The word "building" indicates an ongoing action, suggesting that the construction was in progress. This reflects the determination and ambition of humanity to achieve their goals. However, it also serves as a cautionary tale about the futility of human endeavors that are rooted in pride and defiance against God. The act of building without divine guidance ultimately leads to confusion and dispersion, as seen later in the narrative. This reminds believers of the importance of seeking God's direction and purpose in all our undertakings.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant name of God, emphasizing His personal involvement and authority over creation. In this passage, He actively observes human actions.

2. The City and the Tower
Refers to the city of Babel and the tower within it, which the people were building to make a name for themselves and avoid being scattered over the earth.

3. The Sons of Men
This phrase refers to humanity collectively, emphasizing their unity and shared purpose in building the tower.

4. Babel
The location where the events of Genesis 11 take place, later known as Babylon. It symbolizes human pride and rebellion against God.

5. The Event of Divine Observation
God's action of "coming down" to see the city and the tower highlights His sovereignty and the futility of human efforts to reach divine status.
Teaching Points
God's Sovereignty and Omniscience
God is fully aware of human actions and intentions. His "coming down" is a reminder that nothing escapes His notice, and He is actively involved in the affairs of the world.

Human Pride and Rebellion
The building of the tower represents humanity's pride and desire for self-sufficiency apart from God. This serves as a warning against the dangers of pride and the pursuit of self-glorification.

The Futility of Human Efforts Against God’s Will
Despite human efforts to establish their own plans, God's purposes will prevail. This encourages believers to align their goals with God's will rather than pursuing their own ambitions.

The Importance of Obedience to God’s Commands
The people’s attempt to avoid being scattered was in direct disobedience to God’s command to fill the earth. This highlights the importance of trusting and obeying God’s directives.
Bible Study Questions
1. How does the phrase "the LORD came down" in Genesis 11:5 emphasize God's relationship with humanity, and what does it teach us about His character?

2. In what ways do the actions of the people at Babel reflect common human tendencies today, and how can we guard against similar attitudes?

3. How does the event at Babel illustrate the consequences of disobedience to God's commands, and what lessons can we learn about the importance of obedience?

4. What are some modern "towers" that people build in an attempt to make a name for themselves, and how can Christians respond to these cultural pressures?

5. How can understanding God's sovereignty, as demonstrated in Genesis 11:5, provide comfort and guidance in our personal lives and decision-making processes?
Connections to Other Scriptures
Genesis 1:28
The command to "be fruitful and multiply, and fill the earth" contrasts with the people's desire to avoid being scattered, showing their disobedience to God's original mandate.

Psalm 2:4
This verse speaks of God’s sovereignty and how He views human attempts to defy His will, similar to His response to the tower of Babel.

Acts 17:26-27
Paul speaks of God determining the times and places for nations, which connects to God's intervention at Babel to disperse humanity.
God's InspectionJ. Parker, D. D.Genesis 11:5
God's VisitationG. Hughes, B. D.Genesis 11:5
LessonsG. Hughes, B. D.Genesis 11:5
The Cities of Men and the City of GodJ.F. Montgomery Genesis 11:5
Order Brought ForthR.A. Redford Genesis 11:1-9
People
Abram, Arphaxad, Eber, Haran, Iscah, Lot, Milcah, Nahor, Peleg, Reu, Salah, Sarai, Serug, Shelah, Shem, Terah
Places
Babel, Canaan, Haran, Mesha, Shinar, Ur
Topics
Builded, Building, Built, Sons, Tower, Town
Dictionary of Bible Themes
Genesis 11:1-9

     5004   human race, and sin

Genesis 11:3-5

     5240   building

Genesis 11:3-9

     5849   exaltation

Genesis 11:4-9

     6125   condemnation, divine

Genesis 11:5-7

     5493   retribution
     5971   uniqueness

Genesis 11:5-9

     4029   world, human beings in

Library
The Church.
FROM THE PREFACE TO THE "HOLY CITY." UPON a certain First-day, I being together with my brethren in our prison-chamber, they expected that, according to our custom, something should be spoken out of the word for our mutual edification; but at that time I felt myself--it being my turn to speak--so empty, spiritless, and barren, that I thought I should not have been able to speak among them so much as five words of truth, with life and evidence: but at last it so fell out that providentially I cast
John Bunyan—The Riches of Bunyan

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much
Lewis Bayly—The Practice of Piety

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Book of the First Generations of Man, and the Glory of the Cainites.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES. A. THE BOOK OF THE FIRST GENERATIONS OF MAN. 1. The reasons why Moses records the generations of Adam 1. 2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2. 3. Why Enoch is placed in the records of the dead 3-4. * Was Enoch a sinner, and do sinners have hope of eternal life 4. * Of death. a. How we are to comfort ourselves against death 5. b. How reason views death, and how
Martin Luther—Commentary on Genesis, Vol. II

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Cain Murders his Brother; Called to Account.
IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT. A. HOW CAIN MURDERED HIS BROTHER. 1. What moved Cain to commit murder 107. 2. Cain's hypocritical actions in concealing his anger that he might the more easily commit the murder 108-109. * Cain the picture of all hypocrites 110-129. * The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity 111-112. * Against what people we should most guard 112. 3. How Cain listened to
Martin Luther—Commentary on Genesis, Vol. II

An Exposition on the First Ten Chapters of Genesis, and Part of the Eleventh
An unfinished commentary on the Bible, found among the author's papers after his death, in his own handwriting; and published in 1691, by Charles Doe, in a folio volume of the works of John Bunyan. ADVERTISEMENT BY THE EDITOR Being in company with an enlightened society of Protestant dissenters of the Baptist denomination, I observed to a doctor of divinity, who was advancing towards his seventieth year, that my time had been delightfully engaged with John Bunyan's commentary on Genesis. "What,"
John Bunyan—The Works of John Bunyan Volumes 1-3

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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