Verse 7. - Go to. An ironical contrast to the "Go to" of the builders (Lange). Let us (cf. Genesis 1:26) go down, and there confound their language (vide infra, ver. 9), that they may not understand (literally, hear; so Genesis 42:23; Isaiah 36:11; 1 Corinthians 14:2) one another's speech. Not referring to individuals (singuli homines), since then society were impossible, but to families or nations (singulae cognationes), which each had its own tongue (Poole).

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.Go to, let us go down, and there confound their language,.... These words are not spoken to the angels, as the Targum and Aben Ezra; for, as Philo the Jew observes (h), they are said to some as co-workers with God, which angels could not be in this work of confounding the language of men; it being above the power of creatures so to work upon the mind, and on the faculty of speech, as to make such an alteration as was at the confusion of tongues, when men were made to forget their former language, and had another put into their minds, and a faculty of speaking it given; or, however, the first language was so differently inflected and pronounced, that it seemed another, and various; all which could not be done but by him who is almighty, even that Jehovah, Father, Son, and Spirit, said Genesis 11:8 to confound man's language; and the first of these speaks to the other two, with whom he consulted about doing it, and with whom he did it. Not that every man had a new and distinct language given him, for then there could have been no society and converse in the world, but one was given to each family; or rather to as many families as constituted a nation or colony, designed for the same place of habitation; how many there were, cannot be said with any certainty. Euphorus, and many other historians (i), say they were seventy five, according to the number of Jacob's posterity that went down into Egypt; others say seventy two: the Jewish writers generally agree with the Targum of Jonathan in making them seventy, according to the number of the posterity of Noah's sons, recorded in the preceding chapter; but several of them spoke the same language, as Ashur, Arphaxad, and Aram, spoke the Chaldee or Syriac language; the sons of Canaan one and the same language; and the thirteen sons of Joktan the Arabic language; Javari and Elisha the Greek language; so that, as Bochart (k) observes, scarce thirty of the seventy will remain distinct: and it is an observation of Dr. Lightfoot (l) not to be despised, that"the fifteen named in Acts 2:5 were enough to confound the work (at Babel), and they may very well be supposed to have been the whole number.''The end to be answered it was:

that they may not understand one another's speech; or "hear" (m), that is, so as to understand; the words were so changed, and so differently pronounced from what they had used to hear, that though they heard the sound, they could not tell the meaning of them: hence, as Jarchi observes, when one asked for a brick, another brought him clay or slime, on which he rose up against him, and dashed his brains out.

(h) De Confus. Ling. p. 344. (i) Apud Clement. Alexandr. Strom. l. 1. p. 338. (k) Phaleg. l. 1. c. 15. Colossians 55. (l) See his Works, vol. 1. p. 694. (m) "audiant", Pagninus, Montanus, &c.