I always found the story of the Tower of Babel to be strange and I wanted to inquire what other thoughts about it might be. For quick reference, I'll post the whole little story right here:
Now the whole earth had one language and the same words. And as people migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed over the face of the whole earth.” And the Lord came down to see the city and the tower, which the children of man had built. And the Lord said, “Behold, they are one people, and they have all one language, and this is only the beginning of what they will do. And nothing that they propose to do will now be impossible for them. Come, let us go down and there confuse their language, so that they may not understand one another's speech.” So the Lord dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth.
First I'll ask if it is mentioned elsewhere in The Bible. Is there more about the tower elsewhere with any other information at all?
Is there anything that Christians or Jews learn from this story? Is it just a story to explain where all the languages came from?
It seems to have negative connotations though. Is this the start of racism? I know that sounds bad, but the story clearly says that people were working together as one people. Afterwords they were scattered around the world and speaking different languages. Is that not the beginning of other races in the world? It's certainly more significant than different nations. If so, then is God (at this point in history, perhaps he changes things later) advocating racism because he doesn't want us to all work together?
And what is there to be concerned about when thinking of us all working together? Why would God want to be divisive in this manner? Here comes the speculating, as without any other evidence at hand I can only guess.
What God states is bad in this story is that, "nothing that they propose to do will now be impossible for them". And in Luke 1:37 it states that "nothing will be impossible with God". I know this isn't going to go over well, but how do I interpret this story other than God being worried that we won't be dependent on Him? Does this mean that if God hadn't done what he did at the Tower of Babel we wouldn't need Him? Why not just let people work together? Isn't that we're supposed to do now?
To begin at a place that I suppose is as good as any, there is a hint in the text that the builders of the city and tower of Babel are doing their construction in opposition to the God who created all things in the beginning, a theme concerning going or being eastward (away from Eden, where God dwells). An angel had been posted on the east side of Eden to prevent fallen Adam and Eve's re-entry (Gen. 3:24). Cain, murderer of his brother Abel, eventually dwells in the land of Nod, east of Eden (4:16). When Abram and Lot later separate due to the greatness of their herds and flocks, Lot chooses the Jordan Valley which the text states is watered like the garden of the LORD, and to get there, Lot "journeyed east" (ch. 13), apparently outside the Promised Land. And later than that, Moses' Tabernacle (a type of Eden and place where God's glory dwelt in the Holy of Holies) of course also has one entrance. It faces the sunrise. In such thematic context though granting there is a textual variant, the city and tower of Babel is built on the plain of Shinar (ch. 11) which is somehow "eastward." See Umberto Cassuto on Genesis.
Of course there are other clues in the text suggesting what the author is saying about Babel. Structurally, the Babel narrative falls within genealogies following Noah after the flood (10:1ff, so all the succeeding generations are of the race of Noah, a kind of "Adam" figure in the narrative). But note that in places in the preceding genealogy (ch. 10), the people are said to have been dispersed and clustered according to their respective clans
and languages (10:5, 20, 31), burying the Babel narrative
chronologically somewhere earlier inside the genealogies, perhaps particularly concerning hunter Nimrod (10:8-10), of whom it is written "the beginning of his kingdom was Babel, etc. ... in the land of Shinar," cf. 11:2, 9).
So what is the Babel narrative doing out of chronological order between the genealogies of Noah-sons Japheth, Ham, and Shem on the one side and a different genealogy from Shem to Abram on the other? In Noah's day, the Creator God had destroyed all that had the breath of life in it because the "the LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually" (6:5), yet after the Flood God promised not to destroy the earth with a flood again (ch. 9). Yet the nature of fallen Adam's descendants did not differ from the nature of Noah's. And the Babel narrative is glued to a genealogy of the unrighteous in contrast to God's program with Abram.
On this thread it has already been reasonably suggested that the Babel builders' fear of being "dispersed over the face of the whole earth" (11:4) conflicted with the Creator God's program for man of multiplying and filling it (1:28, 9:1, 7--another area where the primeval narrative links Adam and Noah). Thus the builders wanted to "make a name for" themselves (11:4), sandwiched in distinct genealogies stemming from Noah-son Shem (10:21 and 11:10), whose name means "name." In confusing languages of the builders, God succeeds in preventing the attempt at thwarting His program, but by contrast promises to "make" Shem-descendant Abram's (later Abraham's) "name great" (Gen. 12:2) and cause Abram to be a source of blessing and cursing for "all the families of the earth" (v. 3) depending on their response to Abram (as the Balaam narratives suggest near the end of the book of Numbers).
With the caveat that the following parallel texts are much later than the Babel narrative, God promises to "make great the name" of David (2 Sam. 7:9), and God also makes a name for Himself (Isa. 63:12, 14, Jer. 32:20, Neh. 9:10) via the plagues in Egypt and Red Sea miracle (as for example Jericho resident Rahab relates, Josh. 2:10). The idea is similar to that at Babel, further suggesting (in addition to Genesis 11-12) that the builders' desire to "make a name for" themselves was a form of pride in opposition to the Creator God whose glory is good.
Ironically the Babel tower builders wanted to make a tower (note the extant ancient ziggurats in the Middle East) "with its top in the heavens" (again 11:4), whereas God is so great that despite all the builders' efforts He must "come down to see" to city and tower (v. 5). Commentary writer Gordon Wenham notes the Babel narrative forms an "ABBA line" chiasm with "the whole earth had one language" (v. 1) and "the language of the whole earth" (v. 9) forming the outlying lines and "the LORD came down ..." (v. 5) as the center--of divine judgment (p. 235).
The judgment of God in the form of language confusion also has the effect of dispersing the descendants of Noah over the face of the earth (11:9 again, cf. Numb. 10:35 "O LORD ... let your enemies be scattered"), restoring God's program and restraining man's evil. The Creator God will accomplish His plan despite evil man's efforts to the contrary--or so the narrative suggests. And despite man's efforts independent of God, "in [Abram] all the families of earth shall be blessed" (Gen. 12:3).