Scofield Reference Bible Notes
Genesis 11

Gen 11:1 And the whole earth was of one language, and of one speech.

one language

The history of Babel ("confusion") strikingly parallels that of the professing Church.

1. Unity (Genesis 11:1)—the Apostolic Church (Acts 4:32, 33);
2. Ambition (Genesis 11:4), using worldly, not spiritual means (Genesis 11:3), ending in a man-made unity—the papacy;
3. the confusion of tongues (Genesis 11:7)—Protestantism, with its innumerable sects.

(See Scofield Isaiah 13:1, note).

Gen 11:7 Go to, let us go down, and there confound their language, that they may not understand one another's speech.

confound their language

Miracles (O.T.). vs. 7-9. (Gen 5:24; Jon 2:1-10.)

Gen 11:9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

Babel

i.e. confusion. See Scofield Genesis 11:1, note; Isaiah 13:1, note.

Gen 11:10 These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

generations of Shem

Genesis 11 and Genesis 12 mark an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Abram and the creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel was called to be a witness to the unity of God in the midst of universal idolatry (Deuteronomy 6:4; Isaiah 43:10-12), to illustrate the blessedness of serving the true God (Deuteronomy 33:26-29); to receive and preserve the divine revelations (Romans 3:1, 2; Deuteronomy 4:5-8); and to produce the messiah (Genesis 3:15; 21:3, 12; 28:10, 14; 49:10; 2 Samuel 7:16, 17; Isaiah 4:3, 4; Matthew 1:1).

The reader of scripture should hold firmly in mind:

1. that from Gen 12 to Matthew 12:45 the Scriptures have primarily in view Israel, the little rill, not the great Gentile river; though again and again the universality of the ultimate divine intent breaks into view (e.g. Genesis 12:3; Isaiah 2:2, 4; 5:26; 9:1, 2; 11:10-12; 42:1-6; 49:6, 12; 52:15; 54:3; 55:5; 60:3, 5, 11-16; 61:6, 9; 62:2; 66:12, 18, 19; Jeremiah 16:19; Joel 3:9, 10; Malachi 1:11; Romans 9; 10; 11; Galatians 3:8-14).
2. that the human race, henceforth called Gentile in distinction from Israel, goes on under the Adamic and Noahic covenants; and that for the race (outside Israel) the dispensations of Conscience and of Human government continue. The moral history of the great Gentile world is told in Romans 1:21-32 and its moral accountability in Romans 2:1-16. Conscience never acquits: it either "accuses" or "excuses." Where the law is known to the Gentiles it is to them, as to Israel, "a ministration of death," a "curse" (Romans 3:19, 20; 7:9, 10; 2 Corinthians 3:7; Galatians 3:10). A wholly new responsibility arises when either Jew or Gentile knows the Gospel (John 3:18, 19, 36; 15:22-24; 16:9; 1 John 5:9-12).

Arphaxad

Arphaxad. v. 10-13; 1 Chr. 1:17. (Gen 10:22; Luk 3:36.)

Gen 11:31 And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

Terah

The name means delay.