Genesis 11:1-9 - The Tower of Babel

Chapter 11 starts with the comment that the whole earth had one language (v.1).  The people migrated from the East and settled in the land of Shinar, an ancient name for the land of the Tigris and Euphrates Rivers, known to us more familiarly as Mesopotamia or Babylonia (Isa 11:11). There is a single group of people here who are migrating together as a large family.  They have "one language... the same words" (v.1), yet fear being "scattered" (v. 4).  The tower portrayed in this story is not itself unusual culturally. Yet God acts so that they will be "scattered" (v.8).  These people decided to build a city and a "tower." The idea of building a city was not new (note 4:17) and may simply have represented the movement from nomadic to sedentary culture. Since there is no real hint in that direction in the text, it should not be read as any critique against urban life or the development of technology (note 4:17-22). The issue here is not the building of the tower itself, but the reasons for building it. The first goal was to "make a name for ourselves," with the longer range purpose that they would not "be scattered abroad upon the face of the whole earth" (v. 4).

 

The concept of having a "name" in the ancient world was close to what we mean by the same expression. A person’s name not only represented the person and their reputation, but it also communicated something about the character of the person (cf. Prov 22:1).  The implication here is that the people are depending on themselves to define who they are, and what they are about in the world. This stands in stark contrast to God’s promise to Abraham in the following chapter: "I will... make your name great" (12:2). The implication is that God is the one who should make their name great (cf. 2 Sam 7:9, 23; I Kings 1:47). This introduces an element of self-sufficiency and self interest here.

 

Their intentions were also in direct contrast to God's command to spread and fill the earth. They instead decided to stay there "lest we be scattered" (v4). The people were afraid of division. Their solution? Take matters into their own hands. They proposed a project: A city, a tower, a name. And yet, since early in the creation story, this has been God’s stated purpose for humanity: that they would "fill the earth" (1:28, cf. 9:7).

 

The next part of the passage is from the perspective of God. There is a certain sarcastic tone in verse 5 that serves to highlight their arrogance: "The Lord came down to see the city and the tower." They intend to build a tower to reach into the heavens to make a name for themselves. The irony is that God can’t even see this tower. He must come down and find this puny tower that the mortals had built. From high above in the heavens, God had to stoop low to see how their little project was progressing. The implication here is that these people aren’t ever going to become gods. 

 

God sees that they are "one people... one language" (v.6). Their unity was real. It had limitless potential. There was only one problem. It was all man-made. As is obvious from the response of God, the problem here is not unity itself. The telling theological commentary of verse 6 provides the crux of this passage: "this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them." This reveals that the issue here is not unity, but is really one of arrogance and pride.  The unity of these people is not something positive, because they are unified around the wrong center. The focus of their unity is their own ability to establish themselves in the world apart from God (note the same idea in a scathing prophetic denunciation in Habakkuk 1:11, 16). Here echoes the same problem that was evidenced in the Eden story: they aspire to become like God, themselves establishing their place in the world and implementing their own rules by which they live in that world.

 

At this point, God entered the picture and confused their language so they could no longer communicate with each other (v. 7). The very thing they feared most, division, dispersal, a half-built city, not a trace of a tower, and a name that means “confusion.” What man makes, God unmakes. Man-made unity, God-made division. Fear of division (real or imagined) is a terrible reason to unite. It will never produce anything more than a man-made unity. True unity isn’t the product of man’s proposals, but of God’s promise. He disposes of our proposals, plans and projects. He leaves us with nothing but his promise and his unity.

 

But this does not necessarily mean that God will intervene directly in history every time humanity poses a new threat by our own selfishness and sin (that issue was addressed in the flood story, 8:21-22, 9:11).  On one level, it is a judgment from God on a self-centered arrogance that wanted to ignore God’s purposes in the world. And yet, on another level, that scattering is a fulfillment of what God had wanted humanity to do, to fill the earth.  That suggests another dimension to the story not yet told in this text that will explain how the scattering can be a fulfillment of God’s purposes for his creation. That part of the story will begin in chapter 12 on the upbeat of grace. There God will call Abraham to begin a journey that will take him into a future he does not know, to places he has not yet seen, and will begin a new scattering that will not reach its climax for many centuries.

Pastors

Previously I had a post on the roles and relationships of Pastor and Elders, which was really about what an Elder is. I have not done a post on Deacons, but it can be summed up rather quickly. The best definition I have heard for what a Deacon is in the LCMS is: "one who is certified to break the Article 14 of the Augsburg Confession". The second best definition I have heard is: "an abomination." Previously I have discussed what pastors wear and why and that Pastors are to fulfill the Great Commission. Johann Gerhard Lists what pastors duties are:

1. Preaching the heavenly Word
2. Administering the sacraments
3. Praying for the flock entrusted to him
4. Honorable managers of their life and behavior
5. Take care of the administration of church discipline
6. Preserve ecclesiastical rights
7. Take care of the poor and visit the sick

A shorthand for what Pastors are supposed to do is to preach and teach. To accomplish that, they need to be constant students of the Bible (theologians), but they need to be out among the people. This is why Pastors have a study and not an office. I have been hearing lately that it has become common to unjustly oust Pastors because of conflicts in personality and/or style.  This is a great sin.  The 2003 CTCR Study Report on “the Divine Call” lists five reasons and not without due process:

1. Teaching false doctrine 
2. Offensive conduct or scandalous life 
3. Deliberate unfaithfulness in the performance of official duties 
4. Neglect of, or inability to perform, official duties 
5. Domineering in office.

The Bible is also full of verses about qualification of becoming a pastor:

1. Aspire to the office
2. Without/above reproach
3. A husband of one wife
4. Self-controlled
5. Sober-minded
6. Orderly
7. Disciplined
8. Hospitable
9. Able to teach
10. Good manager of his household
11. Good Father with faithful, well-behaved children
12. Well thought of
13. Lover of Good
14. Hold firm to the trustworthy word as taught

There is also a list of things he should not be:

1. Not a drunkard
2. Nor violent, but gentle
3. Not quarrelsome
4. Not a lover of money
5. Not a recent convert
6. Not arrogant
7. Not quick tempered
8. Not greedy for gain

Bible Verses About Pastors

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. -Acts 20:28-31

[S]hepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. -1 Peter 5:2-4

The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,  not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. -1 Timothy 3:1-7

Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” Do not admit a charge against an elder except on the evidence of two or three witnesses. As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. -1 Timothy 5:17-22

This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers  and not open to the charge of debauchery or insubordination. For an overseer, as God's steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. -Titus 1:5-9

What is a Theologian?

Mirriam Webster Dictionary simply defines theologian as "a specialist in theology." Digging deeper, it defines a specialist as a person who has special knowledge and skill relating to a particular job, area of study, etc. It defines theology as the study of religious faith, practice, and experience; especially the study of God and of God's relation to the world." Therefore, according to the dictionary, a theologian is :

"A person who has special knowledge and skill relating to the study of religious faith, practice, and experience; especially the study of God and of God's relation to the world."

In Martin Luther's 1518 Heidelberg Disputation, he wrote:

"That  person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible I those things which have actually happened [Rom. 1:20, cf. 1 Cor 1:21-25],

"he deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

"A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is."

A common saying in Lutheran circles that is often attributed to Martin Chemnitz (although I can't find a reference for it) is that theology is the art of making distinctions. This, then, means:

"A theologian is an artist at making distinctions."

C.F.W. Walther states as his third thesis in "Law and Gospel" that:

"Rightly distinguishing the Law and the Gospel is the most difficult and the highest art of... theologians."

Lost Sheep



The parable of the lost sheep, is the capstone of the three parables that are right in a row in the Bible, the other two being the lost coin and the prodigal (lost) son. The word parable means "to set beside", or as a comparison. These parables are told in a set of three to drive home his point and are told in response to the Pharisees and religious leaders accuse Jesus of welcoming and eating with sinners. They are all about God rejoicing when lost sinners return to the fold.

1) The main character possesses something valuable and does not want to lose it.
2) The main character rejoices in the finding of the lost thing, but does not rejoice alone.
3) The main character (God) expresses care in either the looking or the handling of that which was lost.
4) Each thing that was lost has a personal value, not just a monetary value: shepherds care for their sheep, women cherish their bridal jewelry, and a father loves his son.

In this parable, Jesus is the Good Shepherd, identifying himself with the God of the Old Testament (Ezekiel 34:11-16). It also points to Jesus as the Messiah due to being the fulfillment and descendant of the old Testament King David, who was a shepherd (think Psalm 23 and the parallels). The lost sheep is any sinful person, but more specifically, any old Adam. This could be an unbeliever/pagan or a Christian who fell away.

accusing under-shepherds of not taking care of flock

Some might think it is strange to throw a party for a Shepherd just does his job. But this shepherd loves his sheep and sheep who stray are in mortal danger. Therefore, there is great joy when the Shepherd finds the sheep because he saved his life.

shepherd finds the sheep. the sheep doesn't find the shepherd, or even know it is lost.

In Matthew he states that the sheep go astray on a mountain. In the Bible the mountain has a special meaning of a holy place. This emphasizes that the sinner is the one who is responsible for straying away from God.

In Luke, emphasizes that the sheep is lost by a Shepherd in an open field. This points to the undershepherds not doing their job in protecting their congregations. This is pointing blame on the Pharisees and religious leaders.

In either case, it is God who rescues the lost sinner with no help from the sinner himself. In fact, the sheep does not even know he is lost and in danger.

C.S. Lewis and Other Worlds

Rereading so much of C.S. Lewis' writings recently, I noticed a particular theme of "other worlds" starting to emerge. This hobby of his created some of his best (and best loved) works, but also brought him close to dangerous theology. The obvious one is, of course, Narnia in the Chronicles of Narnia fantasy series. However, one series (especially a fantasy one) does not make a theme, however, this topic comes up numerous times in both his fiction and nonfiction writings.

For example, in his essay, "Horrid Red Things," Lewis discusses how the language of heaven being "up" and hell being "down" is anthropomorphizing and perhaps using philosophical or scientific language might be a different way of thinking about Christianity. Maybe we could discuss Christ coming into the world from and leaving the world to another dimension. He concluded in the end to stick with historic language for consistency, but in my mind this thought has peril in that things like "dimensions" have definition in science and philosophy that are not Biblical.

The next series that has this theme is the science fiction "Space Trilogy." The main point of these books is that the other planets in the solar system are habited and some are unfallen. Lewis brings this up again in his book on Miracles. He states that the universe may be filled with unfallen creatures on unfallen worlds, that never needed redemption. The important ramifications of this is that in this view is that the fall into sin by Adam and Eve did not effect the whole universe, which is contrary to scripture. First of all, the Bible states that all of creation fell in Romans 8:22. Secondly, Lewis' view of the 6 day creation is suspect and in his book the Problem of Pain, he states that he does not necessarily agree that humans were created on the sixth day and are the crowning achievement of God's creative work.

Casting Lots



Some churches like to cast lots to decide things, so I thought I would look at this practice from a Biblical perspective. the main argument I have heard for this process is that Matthias was picked that way (Acts 1:15-26).

First of all, it was narrowed down to two candidates first after prayer and voting. This part is usually skipped in modern churches.

Secondly, casting lots also could have been a voting mechanism. Maybe each voter cast his lot for who he wanted to win the election.

Thirdly, throwing names in a hat to pick out by people who want to run, was not done. If you were not going to vote first, why not put all the eligible names in the hat. Many times only one name is in a hat. How is that letting God decide? Why not put blank names in to give God the option to veto the candidates.

More importantly, when someone says something is Biblical we must always ask ourselves if the action done in the Bible is descriptive or prescriptive. Acts 6 discusses selection by peers and appointment of church leaders. Acts 14 discusses appointment of church leaders. Therefore, we must conclude that Acts 1 is descriptive, not prescriptive. It is not a model, not a command, and has no promise associated with it.

Furthermore the Old Testament practice of casting lots as a way of letting God decide things was never mentioned after Pentecost in the Bible or in the early Christian church. In the last days, God works though people. prayerful voting is better (Joshua 14:2, Proverbs 18:18, Exodus 28:30). God works through  his means. Apostles had "supernatural" powers, that did not get passed on as discussed here.

Providence

Providence is the Latin word for foresight, and prudence. In religious parlance, it has come to mean the protective care of God in the present and the future. Divine providence means God's intervention in the world. General providence means God's continual upholding of existence and natural order. God's special providence means God's extraordinary intervention in the life of people (e.g. miracles and guidance). 

Annuit Cœptis means "He approves of the undertakings." Novus Ordo Seclorum means "New order of the ages". The pyramid is a symbol of strength and duration, but is unfinished, because the nation will become even more powerful and prosperous because God is watching over the nation and will guide it, approving of what we are doing, He will help. If we do good, he will help prosper.

The eye of providence (or the all-seeing eye of God) is a symbol of an eye surrounded by rays of light showing glory and enclosed in a triangle to show it is the eye of the Trinitarian God.  It represents God watching over humanity. In Calvinism this idea is important because if there is no freedom and everything is predestined, then God must have everything planned and is actively intervening continually to keep things happening.  While much of the modern church has rejected Calvinism with regards to not having free will for choosing God, strangely many have kept this idea of fate and God directly, continually intervening in our everyday affairs (which is the opposite of reality).This idea was also very prevalent in the puritans who founded the US, so it is on the back of Seal of the US, which is on the back of the one dollar bill.

However, there are two types of care that often are confused: physical care and spiritual care. When the Bible says in Romans 8:28 that "in all things God works for the good of those who love him, who have been called according to his purpose."  This does not mean physically, but spiritually. This is clear from the rest of scripture that explains how we will have hardships in this life and be persecuted for our faith.  Of course God could work for our good physically and does, by providing our daily bread, but he has not promised us good lives before the resurrection.

Lutheran theology affirms God's preservation of creation, guiding of the universe (General Providence) mostly through His cooperation, allowing, and concurrence all that happens. For us personally, rather than physical care and special providence, God's providence is our spiritual care via word and sacraments. preservation of the church through all ages, preservation of his Word, through the Bible (i.e. VDMA).

Many cultures had a similar symbol, but only Chritianity attached the idea of God actively engaged in creation to it.

A "God's Eye" (Ojo De Dios in spanish), is an ancient religious, ritual, and magical object made from yarn of different colors and wood for many indiginous people of the Americas (especially in central America). It was normally part of a meditation ritual, where it symbolized of the power to see and understand things unknown. Some Christians have adopted the God's eye as a symbol of the eye of providence, and many today consider it a children's craft with no spiritual or religious meaning.

The eye of Horus is an ancient Egyptian symbol of protection and royal power. It was supposed to ward off evil and protect people.