And the whole earth was of one language. Whereas mention had before been made of Babylon in a single word, Moses now more largely explains whence it derived its name. For this is a truly memorable history, in which we may perceive the greatness of men's obstinacy against God, and the little profit they receive from his judgments. And although at first sight the atrocity of the evil does not appear; yet the punishment which follows it, testifies how highly God was displeased with that which these men attempted. They who conjecture that the tower was built with the intent that is should prove a refuge and protections if, at any time, God should determine to overwhelm the earth with a deluge, have no other guide, that I can see, but the dream of their own brain. For the words of Moses signify no such thing: nothing, indeed, is here noticed, except their mad ambitions and proud contempt of God. Let us build a tower (they say) whose top may reach to heaven, and let us get ourselves a name.' We see the design and the aim of the undertaking. For whatsoever might happen, they wish to have an immortal name on earth; and thus they build, as if in opposition to the will of God. And doubtless ambition not only does injury to men, but exalts itself even against God. To erect a citadel was not in itself so great a crime; but to raise an eternal monument to themselves, which might endure throughout all ages, was a proof of headstrong pride, joined with contempt of God. And hence originated the fable of the giants who, as the poets have feigned, heaped mountains upon mountains, in order to drag down Jove from his celestial throne. This allegory is not very remote from the impious counsel to which Moses alludes; for as soon as mortals, forgetful of themselves; are inflated above measure, it is certain that like the giants, they wage war with God. This they do not openly profess, yet it cannot be otherwise than that every one who transgresses his prescribed bounds, makes a direct attack upon God. With respect to the time in which this event happened, a fragment of Berosus is extant, (if, indeed, Berosus is to be accounted the author of such trifles,) where, among other things, a hundred and thirty years are reckoned from the deluge to the time when they began to build the tower. This opinion, though deficient in competent authority, has been preferred, by some, to that which commonly obtained among the Jews, and which places about three hundred and forty years between the deluge and the building of the tower. Nor is there anything more plausible in what others relate; namely, that these builders undertook the work, because men were even then dispersed far and wide, and many colonies were already formed; whence they apprehended that as their offspring was daily increasing, they must, in a short time, migrate to a still greater distance. But to this argument we may oppose the fact, that the peculiar blessing of God was to be traced in this multiplication of mankind. Moreover, Moses seems to set aside all controversy. For after he has mentioned Arphaxad as the third of the sons of Shem, he then names Peleg, his great-grandson, in whose days the languages were divided. But from a computation of the years which he sets down, it plainly appears that one century only intervened. It is, however, to be noted, that the languages are not said to have been divided immediately after the birth of Peleg, and that no definite time was ever specified. [1] It must, indeed, have added greatly to the weight of Noah's sufferings, when he heard of this wicked counsel, which had been taken by his posterity. And it is not to be doubted that he was wounded with the deepest grief, when he beheld them, with devoted minds, rushing to their own destruction. But the Lord thus exercised the holy man, even in extreme old age, to teach us not to be discouraged by a continual succession of conflicts. If any one should prefer the opinion commonly received among the Jews; the division of the earth must be referred to the first transmigrations, when men began to be distributed in various regions: but what has been already recorded in the preceding chapter, respecting the monarchy of Nimrod, is repugnant to this interpretation. [2] Still a middle opinion may be entertained; namely, that the confusion of tongues may perhaps have happened in the extreme old age of Peleg. Now he lived nearly two hundred and forty years; nor will it be absurd to suppose that the empire founded by Nimrod endured two or three centuries. I certainly, -- as in a doubtful case, -- freely admit that a longer space of time might intervene between the deluge and the design of building the tower. Moreover, when Moses says, the earth was of one lip,' he commends the peculiar kindness of God, in having willed that the sacred bond of society among men far separated from each other should be retained, by their possessing a common language among themselves. And truly the diversity of tongues is to be regarded as a prodigy. For since language is the impress of the mind, [3] how does it come to pass, that men, who are partakers of the same reason, and who are born for social life, do not communicate with each other in the same language? This defect, therefore, seeing that it is repugnant to nature, Moses declares to be adventitious; and pronounces the division of tongues to be a punishment, divinely inflicted upon men, because they impiously conspired against God. Community of language ought to have promoted among them consent in religion; but this multitude of whom Moses speaks, after they had alienated themselves from the pure worship of God, and the sacred assembly of the faithful, coalesce to excite war against God. Therefore by the just vengeance of God their tongues were divided.

Footnotes

1 - Yet as the name phlg, (Peleg,) signifies division, the probability is that the division took place about the date of his birth, and that the name was given him by his parents in consequence of that event. Now it appears that Peleg was born in the hundred and first year after the flood; see verses 11 to 16. This, therefore, seems to set aside Calvin's calculations, doubtingly expressed, respecting the more recent date of the confusion of tongues. -- Ed

2 - There is no repugnance, if it be admitted that the monarchy of Nimrod is mentioned by anticipation in the former chapter, in order that the course of the narrative might not be interrupted by a detail of the particulars of the confusion of Babel. And then, there is no need for the middle opinion which the Author proceeds to state, and which is encumbered with many difficulties. We may easily conceive that the Sacred Writer goes back, in the present chapter, to give a detailed account of events, which had been only slightly referred to, or altogether omitted in the preceding portion of the narrative. -- Ed.

3 - "Nam quum mentis character sit lingua." The word character means the impression made by a seal upon wax, and the allusion here is a very striking one, though the force of it is not adequately conveyed by the term impress. The term in Greek is applied to Christ, and is there translated "express image." See Hebrews 1:3. -- Ed

The Confusion of Tongues
1. נסע nāsa‛ "pluck out, break up, journey." מקדם mı̂qedem "eastward, or on the east side" as in Genesis 2:14; Genesis 13:11; Isaiah 9:11 (12).
6. החלם hachı̂lām "their beginning", for החלם hăchı̂lām, the regular form of this infinitive with a suffix. יזמוּ yāzmû as if from יזם yāzam = זמם zāmam.
7. נבלה nābelâh usually said to be for נבלה nābolâh from בלל bālal; but evidently designed by the punctuator to be the third singular feminine perfect of נבל nābal "to be confounded," having for its subject שׂפה śāpâh, "and there let their lip be confounded." The two verbs have the same root.
9. בבל bābel Babel, "confusion," derived from בל bl the common root of בלל bālal and נבל nābel, by doubling the first radical.
Having completed the table of nations, the sacred writer, according to his wont, goes back to record an event of great moment, both for the explanation of this table and for the future history of the human race. The point to which he reverts is the birth of Peleg. The present singular passage explains the nature of that unprecedented change by which mankind passed from one family with a mutually intelligible speech, into many nations of diverse tongues and lands.

The previous state of human language is here briefly described. "The whole land" evidently means the whole then known world with all its human inhabitants. The universality of application is clearly and constantly maintained throughout the whole passage. "Behold, the people is one." And the close is on this point in keeping with the commencement. "Therefore was the name of it called Babel, because the Lord had there confounded the lip of all the land."
Of one lip, and one stock: of words. - In the table of nations the term "tongue" was used to signify what is here expressed by two terms. This is not undesigned. The two terms are not synonymous or parallel, as they form the parts of one compound predicate. "One stock of words," then, we conceive, naturally indicates the matter, the substance, or material of language. This was one and the same to the whole race. The term "lip," which is properly one of the organs of articulation, is, on the other hand, used to denote the form, that is, the manner, of speaking; the mode of using and connecting the matter of speech; the system of laws by which the inflections and derivations of a language are conducted. This also was one throughout the human family. Thus, the sacred writer has expressed the unity of language among mankind, not by a single term as before, but, with a view to his present purpose, by a combination of terms expressing the two elements which go to constitute every organic reality.

The whole earth was of one language - The whole earth - all mankind was of one language, in all likelihood the Hebrew; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth - the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. "It was used," says Mr. Ainsworth, "in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Genesis 10:25; Genesis 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isaiah 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place." It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.

And the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Isaiah 37:18 and so the Jerusalem Targum paraphrases the words,"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by "one lip" and "the same words or things" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Genesis 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language, without any diversity of dialects, or without any hard and strange words, not easily understood; and perhaps it was pronounced by the lip and other instruments of speech in the same way; so that there was no difficulty in understanding one another, men, women, and children, all the people in common, princes and peasants, wise and unwise, all spoke the same language and used the same words; and this the Targumists take to be the holy or Hebrew language; and so Jarchi and Aben Ezra, and the Jewish writers in general, and most Christians; though some make a question of it, whether it might not be rather the Syriac, or Chaldee, or Arabic; but there is no need of such a question, since these with the Hebrew are all one and the same language; and no doubt it was the eastern language, without giving it any other name, which now subsists in the above dialects, though not in anyone alone, which was first spoken; though more purely and without the difference of dialects it now consists of, or without the various different inflexions now made in it; for nothing is more reasonable to suppose, than that the language Adam spoke was used by Noah, since Adam lived within one hundred years and a little more of the birth of Noah; and it is not to be questioned but Noah's sons spoke the same language as he did, and their posterity now, which was but little more than one hundred years after the flood: there are various testimonies of Heathens confirming this truth, that originally men spoke but one language; thus Sibylla in Josephus (y), who says,"when all men were of the same language, some began to build a most high tower, &c.''so Abydenus (z) an Heathen historian, speaking of the building of the tower of Babel, says,"at that time men were of the same tongue;''in like manner Hyginus (a), speaking of Phoroneus, the first of mortals, that reigned, says,"many ages before, men lived without towns and laws, "una lirgua loquentes", speaking one language, under the empire of Jove.''
(w) "et fuerat", Junius & Tremellius, Piscator; "caeterum fuit olim", Schmidt. (x) "unum labium et verba eadem", Schmidt; "Labii unius et sermonum eorundem, vel rerum", Clarius. (y) Antiqu. l. 1. c. 4. sect. 3. (z) Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. (a) Fabulae, Fab. 143.

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.

CONFUSION OF TONGUES. (Genesis. 11:1-32)
the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Genesis 10:10), determined to please themselves by occupying the fairest region they came to.

"And the whole earth (i.e., the population of the earth, vid., Genesis 2:19) was one lip and one kind of words:" unius labii eorundemque verborum. The unity of language of the whole human race follows from the unity of its descent from one human pair (vid., Genesis 2:22). But as the origin and formation of the races of mankind are beyond the limits of empirical research, so no philology will ever be able to prove or deduce the original unity of human speech from the languages which have been historically preserved, however far comparative grammar may proceed in establishing the genealogical relation of the languages of different nations.

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.