Inside the Tower of Babel (Gen. 11:1-9)

The Tower of Babel.  Lucas van Valckenborch, 1595

THE TOWER OF BABEL ACCOUNT IN GENESIS

Now the whole earth had one language and few words. And as men 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 scattered abroad upon the face of the whole earth." And the LORD came down to see the city and the tower, which the sons of men 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, that they may not understand one another's speech." So the LORD scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Ba'bel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. (Gen. 11:1-9)

So what is the meaning of this strange account of a giant tower that reaches heaven? Why does it seem at first glance that God is against the people being "one"?

NIMROD, THE MAN BEHIND THE TOWER

Let's rewind a chapter earlier:

Cush became the father of Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod a mighty hunter before the LORD." The beginning of his kingdom was Ba'bel, Erech, and Accad, all of them in the land of Shinar. (Gen. 10:8-10)

Nimrod is the ruler behind this kingdom which included Babel. It is Nimrod who commissions the construction of the Tower. Let's look at a few characteristics of this ruler.

The ancient Jewish Talmud collects traditions by Rabbis who devoted their lives to studying Scripture. Much of the value in this work includes Judaism's understanding of the Old Testament, itself written through inspired Jewish authors. The Talmud sometimes elucidates on Scriptural stories with related oral traditions passed through the centuries. Some of these teachings expound on the life of Nimrod.

Cush, the son of Ham and grandson of Noah, married in his old age a young wife, and begat a son whom he called "Nimrod," because in those days the people were beginning to rebel again against the Lord's command, and Nimrod signifies rebellion.  ... 

And Nimrod dwelt in Shinar in safety, and gradually became ruler over all the world; and at that time all the people of the earth were of one language and of one speech. Nimrod in his prosperity did not regard the Lord. He made gods of wood and stone, and the people copied after his doings. His son Mordon served idols also, from which we have, even to this day, the proverb, "From the wicked, wickedness comes forth." (The Talmud: Selections, translated by H. Polano, 1876)

This sheds light on the Genesis account why God might break up this people who were unified in "one language." The language of their unity was a "language" opposed to God, a language including idolatry.

The early Jewish text, 3rd Baruch, conveys a tradition of crude slavery during the construction of the Tower:

These are they who gave counsel to build the tower, for they whom thou seest drove forth multitudes of both men and women, to make bricks; among whom, a woman making bricks was not allowed to be released in the hour of child-birth, but brought forth while she was making bricks, and carried her child in her apron, and continued to make bricks. (3rd Baruch, 3:5-6)

The earliest Christians also viewed Nimrod as a wicked man. 

In regard of this, he says, it has been written that [Nimrod] was a mighty hunter before the Lord. And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. (St. Hippolytus, Refutation of All Heresies, 5.11)

St. Thomas Aquinas reveals Nimrod as the possible culprit to have invented idolatry.

Further, those things which have a cause in man are found among men at all times. Now idolatry was not always, but is stated [Peter Comestor, Hist. Genes. xxxvii, xl] to have been originated either by Nimrod, who is related to have forced men to worship fire, or by Ninus, who caused the statue of his father Bel to be worshiped. (Thomas Aquinas, Summa Theologica, 2.Q94.4.O2)

Josephus, the first century Jewish historian, likewise includes Jewish tradition about the multitudes in that time and this character, Nimrod:

[T]hey, imagining the prosperity they enjoyed was not derived from the favor of God, but supposing that their own power was the proper cause of the plentiful condition they were in, did not obey him. ... Now it was Nimrod who excited them to such an affront and contempt of God. ... He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to be able to reach! and that he would avenge himself on God for destroying their forefathers! Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God; and they built a tower... (Josephus, Antiquities of the Jews, 1.4.1-3, ca 94 AD)

You notice in this excerpt an attitude in which God cannot "win." When things go well, the people take the credit. When things go bad, they give God all the blame.¹

MAKING SENSE OF THE STORY
Understanding the prideful, powerful earthly character Nimrod makes greater sense of the rest of the Tower of Babel account. The phrases "Let us build ourselves...a tower...in the heavens" and "let us make a name for ourselves" (Gen. 11:4) reveal the godless orientation of a people turned toward themselves.

The family of man bands together to build a secular civilization that glorifies human achievement and the strength of social and political unity. ... [A]s the broader context of Genesis shows, the "name" coveted by the sinners at Babel is never acquired; rather it is Abraham and his descendants whom God promises to bless with a great "name" (12:2) ... 11:5 the LORD came down: Implies that man's attempt at reaching the heavens (11:4) has failed... (Hahn, Scott and Mitch, Curtis. Ignatius Catholic Study Bible: Genesis. Ignatius Press, San Francisco. 2006. p. 32)

Notice in the Genesis account, we are not quite told how God confused the language of the multitudes. Perhaps the best understanding is what Catholic theology would call God's "permissive will." (cf. Discerning God's positive and permissive will by Emily Stimpson, Our Sunday Visitor). God's "permissive will" is the idea of crediting God for an action even if He merely allows it. In the case of the Tower of Babel, the confusion of the multitude could be understood as the development of their own factions, languages, and loyalties due to their own free wills. The Old Testament writers appear to have employed this literary construct regularly, by attributing to God actions He merely permits, but are positively committed by another. If the OT authors wrote in accord with how they experienced God in their lives, then we must interpret the text in light of that understanding, culture, and modes of communication. 

The Navarre Study Bible hints at this idea in its commentary on the Tower of Babel story:

We have here an instance of literary devices being used to expound deep convictions––in this case the view that disunion in mankind is the outcome of men's pride and sinfulness. (The Navarre Bible: Pentateuch. Scepter Publishers. Princeton, NJ. 1999. p. 80

AT PENTECOST, THE TOWER OF BABEL IS REVERSED

[I]t will be in the Church, the new Jerusalem, that men of all nations, races and tongues will join in faith and love, as will be seen in the Pentecost event (cf. Acts 2:1-13). There the phenomenon of Babel will be reversed: all will understand the same language. In the history of mankind, in effect, the Church is a kind of sign of sacrament of the union of God and men, and of the unity of the whole human race. (Ibid.)

Consider: "[T]he multitude came together, and they were bewildered, because each one heard them speaking in his own language." (Acts 2:6b) Whereas at Babel, the multitude scattered unable to understand each other, at Pentecost, the multitude is reunited, able to understand each other. And, whereas the multitude at Babel sought to make a name for themselves, at Pentecost, Peter announces: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." (Acts 2:38b)

Thus, the message of the Tower of Babel story is to teach the futility of man seeking to achieve some "heavenly" goal without the assistance of God. The story also emphasizes the underlying sin behind the world's confusion. And the antidote is Jesus Christ.

¹This is an easy trap in which to fall. It is easy to attribute an act of nature, like a flood, to someone else. Yet, the multitudes did not attribute other features of nature, such as the very fertility of the soil or the resources of the earth, which enriched their prosperous condition, to God. Likewise, the story of the flood is one of theological value. In Christian thought, this account is understood as a cleansing from sin (cf. 1 Pet. 3:18-21). According to tradition preserved in the Talmud, Noah even warned others of the coming flood, shouting to those who did not make it on the ark: "For a hundred and twenty years I entreated ye to follow my words; alas, ‘tis now too late." Even according to the Biblical text, the flood was understood as a consequence of sin:

And God saw the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth. And God said to Noah, "I have determined to make an end of all flesh..." "For in seven days I will send rain upon the earth forty days and forty nights; and every living thing that I have made I will blot out from the face of the ground." (Gen. 6:12-13a, 7:4)

The "Nimrod interpretation" of the flood story denies any sin by the multitudes. It misses the theological message that sin leads to destruction. Both the Jewish and Christian understanding of the story uphold this view.

How can Mary crush the serpent's head? A look at Genesis 3:15

INSIDE THE TEXT

I've run across an accusation against the Catholic Church that goes something like this one from Christian apologist Keith Thompson:

One example of distortion of scripture to support Catholic exaltation of Mary has to do with the translation of Genesis 3:15....Genesis 3:15 [says...] "And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”...“He” (הוּא) in the original Hebrew is masculine. It is pronounced “hoo” and can also mean “it.” Many think it means “it” in reference to collective offspring of the woman crushing the head of the serpent. In the LXX, however, it is rendered autos “he,” indicating that the passage should be understood as a Messianic prophecy about Jesus Christ alone crushing the head. “He [Jesus] will crush the serpents head.”

However, Jerome (342-430) in his Latin Vulgate translation made a major error changing “it” or “he” into “she” using the feminine pronoun ipsa in the Latin. Roman Catholic scholars who accepted the Latin Vulgate then translated Genesis 3:15 in their Douay-Rheims Bible as:

I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.

(Catholic Misuse of Genesis 3:15)

First we begin with the term for "he/it/she" in question. Thompson notes that the Hebrew word is masculine and translated as "he" or "it." Several Protestant translations do use the word "it" including the fairly literal King James Version. Catholic apologists such as Jimmy Akin or Robert Sungenis acknowledge the masculinity of the Hebrew word as well, which admits to "he" or "it." There is an artistic sense in which the Hebrew word could be copied as feminine, and that is in the case of poetry, which the Jewish Encyclopedia states sometimes uses masculine and feminine interchangeably. But for the sake of this apologetic, according to my research, I am going to agree that "he" and "it" are the most accurate translations.

Before I move on, I just want to point out that the term "she" was not a corruption that came about because of Jerome. Jerome's translation is circa 400 A.D. Yet we can find at least one early Christian interpreting the same verse with "she," such as Tertullian writing around 205 A.D. in his work On the Apparel of Women.

THE CHURCH'S ROLE

Now, no one disputes that the principle defeater of Satan is God, as even Romans 16:20 echoes: "the God of peace will soon crush Satan under your feet." However, both Protestants and Catholics alike recognize that the "he" and "his" in the phrase "he will crush your head, and you will strike his heel" refers back to the word "offspring." Thompson also admits "many" interpreters recognize this meaning in the structure of the text. And I think the text demands that the "offspring" of the "woman" includes the Church.

Let's look again at Romans 16:20: "the God of peace will soon crush Satan under your feet." Satan is crushed "under the feet" of the Roman church, albeit by God through them. Thompson's objection to this understanding due to the Septuagint's use of the word "he" does not preclude the Church as a participant in Christ's work because the "he" could be understood as "the 'he' who crushes through the Church" just as Romans 16:20 suggests.

John MacArthur, whose contra-Catholic ideas I previously discussed, wrote:

Believers should recognize that they participate in the crushing of Satan because, along with their Savior and because of His finished work on the cross, they also are of the woman's seed.¹

Protestant "Reformer" John Calvin, in his commmentary on Genesis, wrote similarly of this verse:

[I]t comes to pass that, in the same manner, the whole Church of God, under its Head, will gloriously exult over him. To this the declaration of Paul refers, “The Lord shall bruise Satan under your feet shortly,” (Romans 16:20.) By which words he signifies that the power of bruising Satan is imparted to faithful men, and thus the blessing is the common property of the whole Church.

There are Catholic sources that agree with these sentiments, such as the New American Bible's footnote:

He will strike...at his heel: since the antecedent for he and his is the collective noun offspring, i.e., all the descendants of the woman, a more exact rendering of the sacred writer's words would be, "They will strike...at their heels."

Or the Revised Standard Version-Catholic Edition footnote:

he shall bruise your head: i.e., the seed of the woman, that is, mankind descended from Eve, will eventually gain the victory over the powers of evil. This victory will, of course, be gained through the work of the Messiah who is par excellence the seed of the woman.²

Even in Revelation 12:7-8, Michael the archangel and his angels are said to have vanquished the devil from heaven, but this does not trump Christ's ultimate victory over the serpent. The angels are, after all, fellow members of the Church as well. So anyway, a variety of Catholics and Protestants alike agree that Jesus is the primary force striking the head of the serpent, but this does not preclude the Church as a secondary agent as well.

MARY'S ROLE

And it is at this point we turn to Mary. Can she be said to play a special role as well in striking the head of the serpent?

Along with the Church, which participates in the victorious sufferings of Christ (e.g. 1 Pt 4:13), Mary's suffering is specifically tied to the sufferings of Christ in the prophecy of the Holy Spirit through Simeon:

Luke 2:25,34-35 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. ... and Simeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against and a sword will pierce through your own soul also, that thoughts out of many hearts may be revealed."

A second reason Mary can be seen to have a special role in striking the serpent's head is because, typologically, Mary is understood as figure of the Church, which we have established as a very fair understanding of the "he/it" that strikes the serpent's head. Among many reasons, Mary is understood as a figure of the Church due to the Spirit coming together with her to bring forth a child. Nuptually, children are brought forth via the union of husband and wife, and thus, Mary in this sense is the "spouse" of the Spirit. And Scripture often refers to the Church as the spotless, virgin bride of God as well (e.g. Mt 25:1, Eph 5:27-32, Rv 21:9-10) thus the Virgin Mary is the Church's figure. Pope John Paul II recognized this, as well as the bishops at Vatican II, and even in antiquity from the likes of St. Ambrose in the 4th century (see Pope John Paul II, Mary is Outstanding Figure of the Church).

There are also other strong places in Scripture overlapping Mary and the Church such as Revelation 12 which uses imagery much like Genesis 3:15.

Revelation 12:5-6a,17 [S]he brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, and the woman fled into the wilderness...Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus.

Verse 9 in between also calls the dragon "that ancient serpent," tying it even further with Genesis 3:15. The woman in this passage is Mary because she brings forth the one to rule all nations. And like ancient Israel fleeing through the "wilderness" to Egypt, Mary also fled to Egypt with Joseph (Mt 2:13-14). In turn, Israel is the prefigurement of the Church of the new covenant (e.g. Jer 31:31-33). And coming full circle, Mary can be seen to strike the serpent's head in her role as figure of the Church.

Finally, I'd like to look at two other women in the Old Covenant who struck the head of the enemy on behalf of the people. In what other way can the "he" or "it" term in Genesis 3:15 be understood to include Mary specifically? I think the following is perhaps the most compelling evidence.

The first woman described to "strike the enemy's head" is Jael. In Judges 4:21 and Judges 5:26, she is described killing the oppressive king's general Sisera by driving a tent peg into his head.

The second woman is Judith. In Judith 13:8-9, she is described cutting off the head of Holofernes, who is called later in the chapter the "leader of...enemies," and whose name means "stinking in hell."³

Before I proceed, it should be noted that the Old Testament also includes stories like the one of David, who strikes the head of the enemy Goliath. David, as a figure of Christ, reflects Christ's role in smiting the enemy's head.

Now back to the women. So in what way is Mary connected to these women who struck the enemy's head? One very strong connection is that all three women, Jael, Judith, and Mary are called "blessed among women."

Jael is called "blessed of women" in Judges 5:24. Judith is called "blessed...among all women on earth" in Judith 13:18. And Mary, of course, is called "blessed...among women" in Luke 1:42.

Mary's weapon is not a peg, like Jael, or a sword, like Judith. Rather can Mary's weapon be considered her very immediate offspring––Jesus Christ? I think the typology here supports that understanding.

CONCLUSION

Therefore, we can better see that Mary in a very real sense strikes the enemy's head when we study the text of Genesis 3:15 in light of the totality of Scripture. We needn't worry if the word "she" is incompatible with the Hebrew text of Genesis 3:15 because Mary's role is deducible without forcing the translation. She is a figure of the Church as well as the women in the Old Testament, all whom are said in Scripture to strike the enemy's head. And none of this participation detracts from the ultimate victor over the serpent––Jesus Christ.

¹MacArthur, John, The MacArthur Study Bible, Thomas Nelson (publisher), 1997, p. 20-21.²Revised Standard Version-Catholic Edition, Ignatius Press, San Francisco, 1965-1966, p. 985.³Many Protestant traditions do not recognize the book of Judith as Scripture. However, I think the strength of the argument can be drawn from the Jael story alone, or by acknowledging the historical tale of Judith as part of Jewish tradition even if one denies its Scriptural quality.