Gênesis 11:5-7

(5-7) The Lord came down. — The narrative is given in that simple anthropological manner usual in the Book of Genesis, which so clearly sets before us God’s loving care of man, and here and in Gênesis 18:21 the equity of Divine justice. For Jehovah is described as a mighty king, who, hearing in His upper and heavenly dwelling of man’s ambitious purpose, determines to go and inspect the work in person, that having seen, he may deal with the offenders justly. He views, therefore, “the city and the tower;” for the city was as important a portion of their purpose as the tower, or even more so. The tower, which, no doubt, was to be the citadel and protection of the city, was for the latter’s sake to give the people a sense of strength and security. Having, then, inspected the tower and the city nestling round it, the Deity affirms that this centralisation is injurious to man’s best interests, and must be counteracted by an opposite principle, namely, the tendency of mankind to make constant changes in language, and thereby to break up into different communities, kept permanently apart by the use of different tongues. At present “it is one people, and there is one lip to all of them, and this is what they begin to do,” &c. Already there are thoughts among them of universal empire, and if thus the spread of mankind be hindered, and its division into numerous nations, each contributing its share to the progress and welfare of the world, be stopped, man will remain a poor debased creature, and will fail utterly in accomplishing the purpose for which he was placed upon earth. “Go to,” therefore, He says, in irony of their twice repeated phrase, “we will go down, and make their speech unintelligible to one another.” Now, though there is no assertion of a miracle here, yet we may well believe that there was an extraordinary quickening of a natural law which existed from the first. This, however, is but a secondary question, and the main fact is the statement that the Divine means for counteracting man’s ambitious and ever-recurring dream of universal sovereignty is the law of diversity of speech. In ancient times there was little to counteract this tendency, and each city and petty district had its own dialect, and looked with animosity upon its neighbours who differed from it in pronunciation, if not in vocabulary. In the present day there are counteracting influences; and great communities, by the use of the same Bible and the possession of the same classical literature, may long continue to speak the same language. In days also when communication is so easy, not only do men travel much, but newspapers and serials published at the centre are dispersed to the most distant portions of the world. In old time it was not so, and probably Isaiah would not have been easily understood thirty miles from Jerusalem, nor Demosthenes a few leagues; from Athens. Without books or literature, a little-band of families wandering about with their cattle, with no communication with other tribes, would quickly modify both the grammar and the pronunciation of their language; and when, after a year or two, they revisited the tower, they would feel like foreigners in the new city, and quickly depart with the determination never to return. And to this day diversity of language is a powerful factor in keeping nations apart, or in preventing portions of the same kingdom from agreeing heartily together. And thus at Babel the first attempt to bind the human family into one whole came to an ignominious end.