Articles under Scripture

“The Lord confused the language of all the earth.”

(Here are the first and second parts of the scholion on this verse.)

The confusion of languages is also displayed in an ironic and ominous way in the modern academy. The effort of the various disciplines to delve more and more deeply into narrower subjects results in a situation in which inter-disciplinary discussion is simply impossible. Who can discuss the fineries of theology and the mechanics of cellular evolution at the same time? Who in each discipline can even begin to understand the vocabulary and significance of the work of the other? We see how even our well-intended human quests, tinted perhaps by a certain pride, end in the scattering of knowledge.

This is most dangerous where, for example, ethicists and biological researchers cannot comprehend one another. What results will this have for human beings? It seems to me that many of the more frightening advances in medicine will either not benefit the poor, who cannot afford highly specialized procedures, or will actively harm them (witness the incentives involved in finding live or recently-deceased research subjects). And yet, rather than slow down and take the time to listen for what will benefit all, we instead let our desire to ‘make a name for ourselves’ [Gen. 11: 4] continue to drive us on down who knows what bitter road.

“The Lord confused the language of all the earth.”

(Here are the first part of the scholion on this verse.)

We cannot understand the full meaning of the confusion of languages without reference to its remedy in the story of Pentecost morning. The presence of the Holy Spirit made it possible for the Jews on pilgrimage from every land to understand the Apostles’ teaching in their own native language. From this we see that the solution to the confusion of tongues is not ‘Esperanto’ or some kind of universal code. Any such attempts are bound to the limitations of any single human language, and will force all persons into an artificial discourse, presided over by the humanly powerful. Rather, God preserves the uniqueness of each language, and by extension each individual voice. But in the power of the Holy Spirit individuals can now understand one another and rejoice to discover how diversity enriches. Understanding the Other no longer entails the danger of losing myself.

We also see that ‘purity’ is not achieved by destroying all differences, but by eliminating sin and violence. As soon as bricks and mortar are mentioned in the story of the Tower of Babel, every listening Israelite, mindful of his Egyptian slavery, would be asking, “Whose backs were broken to construct this ridiculous tower?” All this to ‘make a name’ for some anonymous ‘ourselves’ [Gen. 11:4]—undoubtedly, the materially wealthy and powerful.

The outcome of the Babel project was liberation for the voice of the oppressed and the exposure of the ‘impurity’ at the project’s heart. Restoring purity is not, therefore, to be seen as reimposing one language (English?) on all peoples, but by all people coming to an understanding of one another, thereby purifying hearts and uniting the members of the body in one mutually-beneficial working order.

“The Lord confused the language of all the earth.”

The confusion of language keeps us from building towers of ideological abstraction. In this, we can agree with the ‘deconstructionist’ philosophers who warn us away from discourse that gives no room to the ‘Other’.

‘Mixing’ the language (Hebrew: balal) moves in the opposite direction of purity, which is what God is seeking in our hearts. In this way, we can see that the confusion of languages and cultures is a gift from God to help us see the impurity, confusion and mixed motives of our own hearts. When we are unable to see this, we are overly confident in our ability to conceive grand schemes to unite peoples. But our impure hearts neglect to consider the violence required to do this ‘uniting’ without God.

The fact that others speak unintelligible tongues is an invitation for us to see them precisely as ‘Other’, to recognize that other persons are not projections of my own will. Making others intelligible to me is an invitation to go out of myself, to learn the patient ways of attentiveness. When in public debate all are saying the same thing, this frequently conceals some kind of violence, usually happening ‘offstage’.

“Then Noah sent forth a dove.”

(Here are the first and second parts of the scholion on this verse.)

As the raven was sent forth before the dove, the Holy Spirit goes forth mysteriously to prepare matter to receive God’s informing Word.  Thus, as the Spirit broods like a bird of prey at Creation, prior to God’s speaking, so the raven flies ‘to and fro’ over the waters before the re-creation after the Flood.  So, too, does the Holy Spirit overshadow the Virgin Mary to prepare her to conceive the Word Incarnate in her womb.

“Then Noah sent forth a dove.”

(Here is the first part of the scholion on this verse.)

Just as Noah sent forth the dove three times, so the Son of God is sent three times.  The first time, He comes as the Son of Man, with ‘nowhere to rest his head’ just as the dove found no place to rest.  His second coming is mystically, after the resurrection, and as the dove brought back an olive branch, so Jesus appears to His disciples saying, “Peace be with you.”  And so we recall this coming in peace before we consume the holy Eucharist each day.  When He comes the third time in glory, it will be the establishment of new heavens and a new earth, and He will no longer return to the Father, for God will be all in all.

“Then Noah sent forth a dove.”

The word for dove in Hebrew is jonah. We see from this, that just as Noah first sent forth a raven which went to and fro on the earth, God sent His Spirit to the Ninevites to prepare for the visit of Jonah, in order to open their hearts to His message. And just as the dove, when first sent, could find no place to set her foot, Jonah the prophet first went a direction opposite to that where God had sent him. He ultimately found no earth on which to set his foot, but only water, after he was thrown overboard. And as the dove, on its second venture found an olive branch, so did Jonah, when he went to Nineveh, find an earnest desire for peace and repentance, the sprigs of righteousness, even in a heathen land.

“The ark came to rest.”

This completes the prophecy of 5: 29, “Lamech called his name Noah, saying, ‘Out of the ground which the Lord has cursed this one shall bring us rest from our work and the toil of our hands.’”  Together, the prophecy and its fulfillment reveal the significance of the Sabbath that will be declared for mankind.  They also offer insight into the corruption of the earth (see here and here).

Failure to observe a Sabbath rest, to work endlessly, restlessly; to be constantly seeking for ways to improve efficiency, productivity and profit:  these corrupt the heart of man and do damage to the earth, too, as we know well in our own time.  The curse of the earth is there not to be overcome by man’s ingenuity, but as a spur to faith in the One ‘who gives the growth’ [1 Cor 3:6].

Lamech does not comprehend the essence of his prophecy.  As one who in his heart rebels against the curse and against the curative effect of work, he imagines that his offspring will carry through some kind of program that will undo the curse.  Instead, Noah’s birth portends God’s intervention and an imposed Sabbath over all the earth, that the damage done by man’s unbridled will might be undone, and that Noah might re-consecrate the earth to God by his sacrifice in the making of the Noachide covenant.

“The waters prevailed so mightily upon the earth that all the high mountains under the whole heaven were covered.”

This is a notice not merely respecting the great extent of the Flood, but the action of ‘covering’, much like that of ‘blotting out’ (cf. Psalm 51, the “Miserere”), carries with it sacrificial and expiatory connotations.  Mountain tops are places of communication with the divine, and these had been defiled by the corruption of flesh.  Perhaps they were even places where false gods had received sacrifice.  By covering them all, God wipes away the stain of this corruption.

“The waters…bore up the ark, and it rose high above the earth. ”

To be lifted “higher than the mountains” is to prefigure the eternal Mount Zion, which “shall be established as the highest mountain and raised above the hills.”  This place of communication with the one, true God is a place of holiness.  Only those with “clean hands and pure heart” can climb the Lord’s mountain.  Likewise, only Noah, who was just before God, was worthy to ascend above the waters in the sacred ark.

“Make yourself an ark…and cover it inside and out with pitch.”

(Here are the first and second parts of the scholion on this verse.)

God could easily have destroyed the entire cosmos and started over.  Creating from nothing poses no obstacle to God’s designs.  However, He spares those who find favor with him.  Even more, He desires that men and women participate in the reconstitution: Noah must save the animals and his family (and we are not told if they have found favor with God as Noah did).  God will not work to defeat evil, nor to recreate, without Noah.