The Tower of Babel - Part I

Well, we begin to look at this episode in Genesis 11 of the

Tower of Babel, and this is such a significant part in the narrative that there's just no way

I could do justice to it all this morning. And so I'm hoping to hit several points of application as we work through the details of the text and consider that in light of some of the larger progression that we've seen so far in Genesis, but there'll be a lot more practical application next week.

And so it's sort of going to be a part two to this Babel story that's more focused on application for us today.

How do we live life in the shadow of Babel? I think that's what we're going to explore in more detail next week, but you'll get some pretty big hints about some of that material this morning.

This will give us some place for application. We want to keep in mind when we begin the first nine verses of Genesis 11 that Genesis chapter one all the way through Genesis chapter 11 is still in fact introductory material.

We often don't think of Genesis in that way, but there's a lot of time that is condensed in the first 11 chapters of Genesis.

And then from that, we sort of zoom into the narrative beginning in chapter 12 and we start getting into a lot more detail and time begins to slow down, which means the narrative now lengthens.

And that's a big hint that as far as Moses is concerned, the emphasis is on the patriarchal narratives.

That's the whole point of Genesis. He zooms in, takes time, builds a lot more detail at a slower pace.

And so we're looking at the preface, the context, the introduction to Genesis 12 and following.

And we're coming to the close of this prehistory in Moses before we launch into the genealogy and then the narrative of Abraham.

He gives us this glimpse of Babel. That means it's very important. He doesn't just give us the table of nations and then introduce us to Abraham and take off.

He takes time to develop this story, this history of Babel. And what we'll see again is this emphasis.

We've seen it again and again up to this point in Genesis of God intervening with the sinfulness of man, the rebellion of man in his fallen condition.

So this morning, we're going to look at these first nine verses in three parts. And you'll be familiar with these concepts.

We've made reference to them first counter creation. Remember this paradigm we've been considering scholars all over the spectrum, pick these things up.

I think that the most condensed treatment is Professor Sean McDonough. He has some work that's coming out on this.

It's going to be published next year. But he's very good about this fourfold scheme of understanding the meta themes of Genesis.

In other words, not just a theme unique to the book, but a meta theme, not just Genesis, but all of Scripture.

And so we begin with creation. And then as a result of the fall, there is counter creation, man rebelling against God's order,

God's design for creation because of man's counter creation, he brings decreation.

God judges and often that judgment language is the reversal or the undoing of order.

It's it's collapsing things into chaos or into disorder. But then out of that judgment, out of that decreation,

God brings forth recreation or new creation, which is another way of talking about salvation.

So that's our fourfold scheme. And we're going to apply that here to the Babel episode.

So the three parts are counter creation and the city of man. And then secondly, decreation and the city of man.

All right, so rebellion, then judgment and then salvation, new creation and the city of God.

OK, that's what we'll do in our time this morning. So first, counter creation and the city of man.

The whole earth had one language and one speech, and it came to pass as they journeyed from the east, they found a plane in the land of Shinar and they dwelt there.

Then they said to one another, Come, let us make bricks and bake them thoroughly. They had brick for stone and they had asphalt for mortar.

And they said, Come, let us build ourselves a city and a tower whose top is in the heavens. Let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.

So we've moved from the table of nations into all of the people after the flood, beginning to multiply and spread out, and they've moved eastward and around the time in the table of nations that we get to Peleg in Nimrod.

This is where we are in Genesis 11. The beginning of Nimrod's kingdom was

Babel, Erech, Akkad, Chalna and the land of Shinar. Well, here we are in the land of Shinar, in the plain, and Nimrod is about to begin his empire, his kingdom.

Now, that's the region of Mesopotamia in the ancient world today. That would be the region of Iraq. I don't see

Nimrod's kingdom doing very well in that region today. Mankind, after the flood, had been given this creation mandate, be fruitful, multiply, fill the earth.

Another way of understanding that spread over the earth, fill the earth, scatter across the face of the earth.

They've been given this covenant through Noah, right? God's grace has sustained their lives, promised that the world will not be destroyed again by a flood and rainstorm after rainstorm down through these years.

They see rainbows in the clouds that are a sign of that covenant, and they have one language, one speech as they as they continue forth from the flood.

But notice they begin to cut short this commission to fill the earth, to spread over the earth.

They find a plane in the land of Shinar and they settle there, they dwell there. That's not spreading.

That's not filling. That's concentrating. That's hunkering down. They do not settle because of external circumstances, but rather, as we read, they settle for this reason.

Come, let us build ourselves a city, a tower whose top is in the heavens.

Let us make a name for ourselves. Lest we be scattered over the face of the earth.

See, we don't like that commission. We don't want to obey that command. Lest we actually have to fulfill it, let us stay here and build a city, make our own reputation, do things our own way.

So there's an abject refusal to spreading over the face of the earth. We see in that this fallen pride, this boastful desire to forge a city state, an empire, an exercise dominion over the face of the earth in their image, not be spread over the face of the earth as God's image.

So here we have the reappearance of the Canaanite civilization before the flood. And these are

Canaanites, that line died out in the flood, but but these are Canaanites, so to speak, because Canaanites are sinful men.

And this is what sinful men do. They seek to build and forge their own empire in their own image.

And this is a common theme. We see this again and again in scripture. This is what fallen man seeks to accomplish.

Even those that don't have the avenues to such power, maybe not the Nimrods, right, or the

Canes or the Ozymandias, as we saw last week. But still, fallen humanity seeks to provide for themselves, by themselves, defend themselves, dominate others for the sake of that so -called defense, make a name for themselves.

All of this without reference to God, all of this against the purposes of God. I've mentioned before the

French theologian Jacques Ellul, a very important thinker, especially when it comes to this theme in Genesis.

He wrote a very important book called The Meaning of the City, and he argued that in Genesis, the city emerges as a result of sin.

And that's certainly true. Right. The first city we see comes from fallen men doing fallen things.

The city is a consequence of sinful humanity, and that's because the city right under Cain is

Cain trying to manage and navigate God's curse, actually make that curse into a blessing.

He wants to gain security. He wants to regain what was lost in Eden and all of this without looking to God.

Now, the city, as the Bible continues forward, doesn't become negative exclusively.

In fact, the larger picture of the city leads us to the contrast between this city of man that keeps reemerging and the city of God.

So Jerusalem is the first major step toward the city of God. It becomes symbolic of Zion, which is the city of God that appears at the very end of the

Bible in Revelation. And there we see all of these scattered nations streaming into that holy city.

So the Bible begins with a very negative view of the city of man, of the attempt to build a city.

But the Bible ends with God's city to which all of the nations stream and enter into its glory.

The conflict here reaches its apex because the Babel builders want to make a name for themselves.

They want to be men of renown, like the giants. And so they refuse to fill the earth through spreading, through being fruitful, through migration.

They fear that they don't want to be scattered. They gather in one place. They build their great city.

They build a tower as a symbol of their strength and ingenuity. Now, we often approach the narrative as though they're doing this and God's quite threatened.

They're actually going to do this. I better come down here and interrupt them and confuse their language. An ancient reader who's actually built larger buildings than we have would be laughing at this point in the narrative because Moses has already said that they're baking mud bricks in the sun.

They're baking mud bricks. And so they want to build a tower that's going to reach to the heavens with mud bricks.

The Israelites would be laughing, cracking up at this very idea. It's foolish from the start.

We've seen them make this boast in all of their vanity, and here they are in this plain of Shinar, and there's not a lot of stone quarries, but there's certainly a lot of clay.

And so they develop this ability to bake bricks and they use this this bitumen, this tar.

The old King James translates it slime, which what a lovely picture that is, this this tower of slime and mud.

And they want to build this up. Well, Moses and the Israelites knew a little bit about mud bricks, didn't they?

While they were in Egypt, their backs being lashed open bloody as they mix the mud with the straw and bake them out to dry.

But you go to Egypt today and where all those mud brick towers, you don't see them.

What are the great pyramids made out of? Stone can't build very tall unless you're building with stone.

The ancients knew that these Babel builders did not. It was a foolish attempt from the start.

This is the way of the boast of men, isn't it full of pride, an assumption of strength, but in reality, it's always rather pathetic, isn't it?

There's a grandiose claim, but its reality is hollow. What we have in Babel are the original progressives, and that progressive ideology has seeped down through the ages.

Great is our boast. Great is what we'll accomplish if we can reform society in this way. If we can implement these policies and these measures, then we will build a tower to the heavens.

And yet it's just mud and slime and it's always half finished. It never amounts to anything. It's hollow.

What it amounts to is actually human suffering, human misery, injustice.

Evil things that are abominable in the sight of the Lord. Derek Kidner writes, The project of Babel is typically grandiose.

Men describe it excitedly to each other as though it were the ultimate achievement, very much as modern man glories in his projects.

At the same time, in doing so, they betray their own insecurity as they crowd together to try to preserve their identity and control their own destiny.

Of course, the problem is not the desire of this people to settle and organize. That's not necessarily a negative thing.

A city is not necessarily a bad idea that can be harmonious with the idea of being spread out generationally.

But what's being condemned here is this pride, this boast, this rebellion.

Let us make a name for ourselves. Let us make our own image on the face of the earth.

That's what's being condemned here. It's as though we're not going to be fallen and we're going to create a world that is not fallen.

And if we have enough power and enough skill and enough technology, we can control the effects of the fall and we can dominate any relationships that that are problematic to our own security or stability to our own dominance.

And so they're managing and resisting and rebelling against the fall as though the fall has no consequence.

And this itself is just a repetition of Genesis three. Right. And certainly we see God intervening.

He cuts Adam and Eve off from the tree of life so they don't bring further folly and further misery to their lives.

And so it is here he cuts off this building project before it continues the misery and the folly of man's pride.

They're seeking to find security in this tower. They're seeking to use technology, but in a rebellious way, they have this desire to to be known, to be praised, to have reputation and all three of these areas, security, technology, to be known.

These are all perennial needs in the life of fallen people. These are the forces that drive us still today, as we'll see later this morning and especially next week.

All of these things are contained in the words, let us make a name for ourselves.

Let us define ourselves. Let us establish our own authority.

Let us be what we declare ourselves to be. It's going to be our definition, not

God's. It's going to be our verdict, not God's. Does that sound familiar? Does that sound familiar in the year 2021?

Instead of being defined as God's image bearers, mankind seeks to make himself remake himself after his own image.

He'll be his own creation to find himself. This is how creation moves to counter creation.

Do you see? If man becomes a self -definer, he becomes, as it were, a

God, God has the right to name. God has the authority to define. He is the creator.

Man usurps that as though he ever actually could. He attempts to usurp that and redefine himself and define his own terms and his own reality.

This is this has always been the way of the serpent. This has always been the way of sin. Man's verdict, the serpent's verdict, not

God's man's authority, man's definitions, not God's.

What is a man? What is a woman? What defines male and female? Right here we are in 2021, and it's the same design, the same evil design.

This is how creation moves to counter creation. Man is inescapably religious.

You've never met someone who isn't religious. You've never met someone who isn't religious. Atheists are often the most religious people.

Their rituals and and acts are very consistent with their beliefs, with their faith.

Man is inescapably religious because man is made in the image of God. Man is invariably caught up in the drama of the fall, whether he wants to be or not.

He cannot control that. He is a inescapably religious being, inescapably caught up in the drama, the cosmic drama of the fall.

When this is denied by man, when it's resisted, rebelled against, when it's trying to be navigated or managed, the results will always be baffled.

That will always be the result. Only when you properly align God and orient all the other spheres of creation in accordance with that,

God orients individual and family and state. When you don't properly align those things toward God, you will always get a transfer to Babel.

Always. Rush Dooney was very, very good on this point.

And in the reformed tradition, Van Til others followed him. This is what he writes. If deity, if deity be denied to the

God of Scripture, in other words, if if God is usurped by fallen man, God is no longer

God, but we attempt to be God. If deity be denied to the God of Scripture, it merely reappears in man or in the state.

Babel is the original state in scare quotes. And if the church ceases proclaiming the gospel, religion doesn't perish.

Right. Man is inescapably religious. Religion doesn't perish. Religion isn't repressed.

It just reappears as politics or economics and salvation continues to be offered to the inescapably religious man.

Do we see that today? People speak of the political system in terms of salvation and they exercise faith and obedience to the system.

That's just religion reemerging. Right. When you deny God Godhood, that Godhood gets transferred to the state, to man, and when man has it, it becomes

Babel. Do you see? This is the point. We see that today, don't we? How does

God respond? Well, we see that. Secondly, in decreation, decreation versus five through nine, the

Lord came down to see the city and the tower which the sons of men had built. And the Lord said, indeed, the people are one and they all have one language.

And this is what they begin to do. Now, nothing they propose to do will be without from them. Come, let us go down and they're confused, their language that they may not understand one another's speech.

And so the Lord scattered them abroad from there over the face of all the earth and they ceased building the city.

Therefore, its name is called Babel, because there the Lord confused the languages of all the earth. And from there, the

Lord scattered them abroad over the face of all the earth. So this is the answer to counter creation, decreation, judgment,

God moves in judgment. We see that even though he's given a covenant through Noah, a covenant of common grace to mankind, that does not mean that he will withhold judgment to fallen mankind.

When God inspects the building, a good a good I remember someone saying a good sermon title for this.

These verses would be, you know, building inspector. That's really what God's role is.

Here is the building inspector in that God coming down to inspect or to see the building.

There's this running insult. They wanted to build a tower as high as the heavens. God has to condescend to come down and actually see their little mole hill.

It's so foolish and absurd, their boast and their vanity. He comes down from the heavens just to get a glimpse of their little matchstick.

God's response is this is what they begin to do now. Nothing that they propose to do will be withheld from them.

We can't read that as though God is saying, oh, boy, they're really getting away with this. They're so close. I better stop it.

He's not vulnerable. He's not threatened to this. It's actually really a moment of compassion for mankind.

As Kidner says, this is a creator's, a father's concern, not a rival's concern.

He sees where this is going to lead and what it's going to require. And so he cuts it short, lest there be further misery and further judgment.

You have to think about it in this sense. What do we know of the great cities of the world of history? What kind of city could sustain such a project?

What kind of tyranny and brutality would that city require? How domineering would the authority be that would grind men and women into either the role of vicious oppressor or or sorely oppressed?

And so God cuts this short. This is the way of cities, isn't it? God knows the power of the human mind.

He knows he's made man in his image and he knows what that image can harness in terms of evil.

And so he limits, he cuts it short. He confuses the language. And so knowledge, technology, organization continues to move forward.

But because of this act in Genesis 11, man's no longer capable of uniting in their counter -creative ways because God confuses the language.

There's been a limitation on this gradual movement toward one world rebellion, toward a global rebellion against God, the creator.

And so that is the city, that is the picture of decreation. And remember, I said this isn't just something relevant to Genesis 11, and it's not even just a theme for Genesis, right?

Every book could be said to have a theme. Philippians, maybe the theme is joy. First John, maybe the theme is assurance, right?

Well, we're not just talking about a theme in a book. We're talking about a theme for all of scripture, a meta theme.

It goes overall. So the same idea, the same building blocks we find, for instance, in Isaiah 24.

Notice this decreation language, and we're going to bring it back to the city. Behold, the

Lord makes the earth empty. He makes it a waste. He distorts its surface and scatters its inhabitants.

This is the creative language. Verse three, Isaiah 24, verse three, the land shall be entirely emptied, utterly plundered, the opposite of being fruitful.

Now it's being plundered. It's being stripped bare for the Lord has spoken this word. The earth mourns and fades away.

The world languishes and fades away. The haughty people of the earth, the proud Babylites, they languish.

The earth is defiled under its inhabitants because they have transgressed the laws.

Changed the ordinance, broken the everlasting covenant. Please notice that very important phrase.

Broken the everlasting covenant, therefore, the curse has devoured the earth.

The curse has devoured the earth and those who dwell in it are desolate.

Therefore, the inhabitants of the earth are burned and few men are left. Now, Jeffrey Niehaus, who wrote an important biblical theology, and this is partly coming from his insight, he points out this phrase everlasting covenant, everlasting covenant,

Barith Olam in Hebrew. And he says here it doesn't quite fit with the

Israelites under the Mosaic law. All right, this is verse five.

The everlasting covenant has been broken. The earth lies broken. Other covenants in scripture are everlasting,

OK, Olam, but only the covenant God makes with Noah is in reference to the whole earth.

Right. That's that's the significant thing here. There's other everlasting covenants God makes, but he makes them with specific individuals or a nation.

There's only one covenant in scripture that God makes with respect to the whole earth, and that's Noah's covenant.

He makes a covenant with the earth. We saw that, didn't we? But here the whole earth has broken the everlasting covenant.

What covenant has the whole earth broken? It would have to be Noah's covenant. They have transgressed the laws of violated the statutes, broken the everlasting covenant.

And so in the context of Isaiah 24, this is why judgment is coming. And now notice how this is being connected to the city, the city, and we don't even have a name for the city.

It's just the city and it's called the city of chaos or in our own translation, the city of confusion.

Twenty four beginning in verse 10, the city of chaos, the city of confusion is broken down.

It's interesting that the verb for scatter can also be translated to break. And we have this idea of confusion here.

That's not the best translation. It's chaos. It's Tohu, which we saw in Genesis one.

In the beginning, the world was void. The earth was void, Tohu, chaos.

So this is all decreation. Every house is shut up. Here's the city. None may go in.

There's a cry for wine in the streets. All joy is darkened. The mirth of the land is gone in the city.

Desolation is left and the gate is stricken with destruction. You see, the earth has broken this covenant.

The city is broken down. Babel is broken down. Babel is scattered. Creation, in other words, can be pictured as as a building, as a series of building.

And then the judgment, the decreation breaks down what is built. It tears down what man has built.

And so the city of man is the city of chaos. It's Babel. And it's interesting how

God confirms this. They want to build a city so that they won't be broken, so that they won't be scattered over the face of the earth.

And what does God do? He breaks them. He scatters them over the whole face of the earth, and he brings chaos to them.

There's this beautiful art to the way that this account is being written. And this is really throughout

Genesis. You have what are called parallelisms.

There's different ways they can form in Hebrew. And there's this art to it. The people want to make a name for themselves, a shem, a name, a reputation, a shem.

And so they gather in one shem, they gather in one place. And they want to build a tower to the shemayim, the heavens.

And so they say, let us make bricks. Laban, so notice, shem, shem, shemayim, this is all the same.

We want to make a name, let's gather in a place, let's build to the heavens. And how are they going to do that? Laban, they make bricks.

And what does God do when he comes? He confuses, he nebal. That's the exact reversal. If you just put into English letters

LBN, that's the building up of bricks. LBN, and God comes and he, NBL, he tears down what they build up.

Let us build up, let me confuse, let us confuse. There's this beautiful symmetry here.

God is reversing the very thing that man is trying to do. They're being counter -creative,

God is countering them. He decreates them. Man builds up, God pulls down.

Babel's trying to frustrate the purposes of God in the world. God frustrates the purposes of Babel.

Babylon becomes the ultimate symbol of Babel in scripture, as we'll see.

And so Babel or Babylon represents human culture whenever it's rebellious against God. Whenever it tries to control things, to forge its own destiny in rebellion or disobedience to God.

And yet, moving to our third point, where sin abounds, grace abounds much more. What have we seen in Genesis?

Whenever God acts in judgment, he does so with respect to salvation. And so even in this judgment,

God has his eye, his momentum towards salvation. And that brings us to the third point, the reversal of Babel, the new creation in the city of God.

The new creation that emerges from this decreation brings us all the way forward to the book of Acts, chapter two.

We go from Genesis 11, and God breaking down what fallen man has built up, decreating them back into chaos.

And then he brings us all the way forward. Jesus has ascended on high, and as they're all gathered at the temple court, the spirit descends.

And what happens as a result of the spirit descending at Pentecost? They speak with tongues of fire.

And all the people that have gathered there for this great festival, the Feast of Weeks, Parthians, Medes, Elamites, residents of Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, parts of Libya, belonging to Cyrene, visitors from Rome, both

Jews and proselytes, Cretans and Arabians. What do they hear? They hear the message of God's building plan.

They hear the message of God's kingdom in their own language. That's the reversal.

That's the new creation. Acts 2 .11, we hear them telling the mighty work of God in our own languages.

Pentecost, in other words, becomes the answer, the new creative event over against Babel.

This is where the apostles begin to preach the risen, the crucified and risen Savior Christ and the kingdom that is now advancing in their midst.

Zephaniah 3 .9 prophesied this. Yea, at that time I will change the speech of the peoples to a pure speech that all of them may call on the name of the

Lord in one accord. That's being fulfilled in Acts 2. God establishes a new kingdom, a new people who are not making a name for themselves, but rather they come in the name of the

Lord. Zephaniah 3. They call on the name of the Lord for all who call on the name of the

Lord will be saved. The multiplying of these languages then ends up being this glorious picture of many tongues, many tribes worship of the risen

Christ. Revelation 5, beginning in verse 9, they sang a new song saying, worthy are you to take the scroll and open its seals for you were slain and by your blood you ransom people for God from every tribe and language and people and nation.

You've made them a kingdom priest to our God. They shall reign on the earth.

That's what the Babylites wanted to do. They wanted to do it by their own strength, for their own sinful purposes.

And yet here God scatters these nations from them. He gathers his people out of all of these nations and they come together and he says, no,

I make you into a kingdom. You gather in my name by my power and I make you to reign on the face of the earth.

The division of languages here in Genesis 11 proves that God will not share his glory with another, will not tolerate the rebellion of fallen man.

That God is set against those who delude themselves into thinking that they have ultimate control.

It's a message we need to hear today, brothers and sisters. God sets himself against the proud.

God sets himself against those who are deluded. They think they have control because they're building with mud and slime.

God sets himself against them. What does he do in the heavens? Psalm 2, he laughs, he holds them in derision.

What does the church say to these slime builders? Kiss the sun, lest he be angry.

His wrath is kindled in but a moment. All of this moves again, this picture of new creation, new salvation.

The story doesn't end at Genesis 11, does it? It brings us forward to Genesis 12. The hope for the human race is not in some collective effort, some globalizing movement.

We can now finally have security. We can make a name for ourselves. We'll go down in history as those who fixed poverty and famine and warfare and disaster.

We will bring justice and salvation to the earth. No, what is God doing in the midst of that great boastful claim?

What is God doing? In the shadow of it, he's preparing this little program of grace, this initiative of grace in the shadow of that land in Ur of the

Chaldees. He's unfolding his eternal purposes in the shadow of counter -creation, which is so small and minuscule, it would almost be invisible to these power brokers and earthshakers.

He's preparing a little family, the family of Terah, and through him,

Abram. He's continuing on this little program of grace, isn't that just symbolic of what he does when when

Herod is reigning over his tetrarchy, when Caesar is comfortably on his throne and no one has even heard of Bethlehem, a town of maybe 200 people.

And yet God's promised salvation is unfolding, is unfolding in that little corner under the shadow of Babel.

Genesis 11 pictures rebellious humanity scattering over the face of the earth, and then we move forward to Genesis 12 in a few weeks.

It all zooms in to one family, to one man, Abraham, because God has not forgotten his promise to fallen man.

And even though he's broken down man's attempt to rebel against him, he has not forgotten his promise of salvation to fallen man.

He's not closed hope even to these nations that he's now scattered, languages that are divided, people groups that are isolated.

He's not closed hope to them because he promises Abraham that from him will come a seed, an offspring, the promised seed.

And therefore, Genesis 12, 3, in you, all the families of the earth will be blessed.

And so we see judgment moving to grace. The people of Babel want to make a name for themselves, but it is the descendant of Shem who

God says, I will make you a Shem. I will make your name great, Abraham.

Babel wanted to make a Shem, a name, a reputation for itself, but it's the descendant of Shem through Terah, Abram, and God says,

I'm going to make a name for you. And so with Abraham, we have the beginning of the building plan of a city whose builder and maker is

God. This is the original tale of two cities. Just a passing note, we move forward from Genesis to Exodus, and where does

Babel re -emerge? In Pharaoh, in Pharaoh's desire to build his empire, his city, his power, his dominion, his name, to make it great in the earth.

And so Babel is really the city of Cain, which is really

Babylon, Egypt, Rome, it's any and every evil empire.

It's every fallen attempt to bring forth the serpent's quest for cosmic rebellion.

We see this, for example, in Isaiah 14. The centerpiece of Isaiah 14 is a critique of Babylon.

Now, think of Babel in the background of this. It begins with a denouncement of the king of Babylon in verse 4.

And so you could argue there's sort of a human historical level to Isaiah 14, right?

It's the king of Babylon, and here's the prophetic denouncement. And yet, as you continue on in Isaiah 14, you get to verse 12, and all of a sudden, we're beyond talking about a human being now.

We're talking about a demonic force. And now we get all this language that scholars today would say, oh, this is mythical.

We would say no, because we understand what the storyline of Babel has told us.

False gods in charge of nations, Marduk, Ra, Baal. And yet, God is overall and supreme overall, and therefore, every other god is a not -god.

It shrinks into nothingness. And yet, this king of Babylon is somehow tapped into these dark cosmic powers.

And so he's leading, as it were, a spiritual rebellion, a counter -creational rebellion against God.

That's Isaiah 14. What does Paul say? We don't wrestle against flesh and blood. We don't wrestle against some specific administration.

So much as we wrestle against the powers and the principalities in the heavenly places, you see.

To many Christians that have been influenced by secularism, we think that any language like this is really just a superstitious, mythical way of talking about oppression.

And what we do is we simply remove anything that seems supernatural, and then we flatten everything out and say, yeah,

Christians ought to open up soup kitchens and donate blood, and do good and seek justice, and that's all that's required of us.

It's not the picture we're getting, folks, if you've been reading Genesis very carefully. We're in the midst of a cosmic war that's been unfolding from Genesis 3, and we battle not against the flesh and blood, not against the

Nero's, not against the Xi Jinping, but against the powers and principalities, against the serpent, against the dragon.

And though we experience oppression and misery and injustice through historical people and historical circumstances, the

Bible certainly confirms that. We don't try to fit biblical material to meet our secular way of looking at things or rationalizing things.

We allow the Bible to categorize the way we look at reality. And the way we ought to look at reality is we see the same cosmic rebellion.

These powers and principalities animating the authority that persecutes the church at play today.

That's the drama we are in. And that is the great hope that John brings to Revelation.

Because Babel, which is Babylon, is symbolic of the city of man, the empire of man.

When John is writing Revelation, he's in exile on Patmos, on the fringes of the Roman Empire.

Babylon hasn't existed for a long time. And yet, his vision is against Babylon, which is derivative of Babel.

And he's critiquing everything that's true of the city of man. All of its pride, all of its pretension, all of its pleasures and sinful abominations, all of its persecution, its great riches and dominance, and its inevitable doom.

So Babel becomes Babylon, and that's the name given to the city of the beast in Revelation 14.

And the glory of Christ shines, because even though Babylon is, for a season, drunk with the blood of Christians, just look at where we're so powerful.

Who can resist us? You Christians, we're going to stomp you out and crush you. We will dominate the face of the earth.

And so John pictures Babylon as this prostitute, and she's drunk. She's drunk on the blood of Christians.

But she will, just like the Tower of Babel, be broken down. And so we read this in Revelation 18, 5, 7, 10.

Her sins are heaped high as heaven. Do you notice that? The Tower of Babel, they sought to build up this mud and slime to reach the heavens.

And John takes that in Revelation 18 and he says, let me tell you about Babylon. It's her sins that actually reach up to heaven.

That's what's towering over. As she glorified herself and lived in luxury.

She is the city of man. It's the evil empire. As she glorified herself and lived in luxury.

So give her like measure of torment and mourning. Since in her heart, she says, I sit as a queen.

I'm no widow. In mourning, I shall never see. Alas, alas, you great city, you mighty city,

Babylon. For in a single hour, your judgment has come. See, God breaks down the city of man.

And then from that breaking down, revelation takes us to see a holy city. A city that emerges from heaven,

God's city. Come, I will show you the bride, the Lamb's wife. And John says, he carried me away in the spirit to a great and high mountain.

And he showed me the great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.

The city that never needed the sun or the moon to shine in it. The glory of God illuminated it. The Lamb is its light.

This is the city of God. Well, brothers and sisters, this is the purpose of God.

This is the kingdom of God. This is the kingdom of Christ. We've already said that in those areas of the individual sphere, the family sphere, the church sphere, the state sphere, wherever things are not aligned with God, everything erupts into chaos.

And religious obedience and religious faith emerges towards something else.

Invariably the state, invariably the state. And we as Christians are living as it were under the shadow of Babel, as Christians have throughout history.

We're living in the plain of Shinar. What a dangerous place it is for us to live here. Because there are people who are acting as if they're

God, who are making the same vainful boast, as hollow as it is. And though the tower is imminent to collapse, they're making the same vainful boast, threatening

God's judgment upon the land. They're seeking to be masters of their own destiny, controllers of the curse.

They think they can find salvation from themselves and offer it to others who would obey them, bow to them.

And this is where Christians live. This is where we're living in 2021. We live in a civilization where men make policies and measures and break down businesses to try to control the environment.

They're going to be the saviors. They try to control mountains of data.

We become a security state. They try to tinker with human psychology and genetics and control human destiny.

And Jesus, we have to be reminded, says in Luke 10, 18, to his disciples who, as they're perhaps staring down the colossus of the city of man,

Jesus says, I saw Satan fall like lightning from heaven. Satan had taken over the rulership of the world.

He became the god of this age when Adam and Eve usurped God's rule and began to obey the voice of the serpent.

And yet Jesus now has all authority in heaven and on earth. And so his kingdom is advancing against the gates of hell that over millennia has been built up like Babel was being built up to resist the authority and sovereignty of God.

What does that mean for us on the surface of it as Christians? It means we recognize that we're in the midst of this drama, this cosmic rebellion.

We are warring against spiritual powers and principalities. We might not go as far as some charismatics do in naming certain demons or demonic agencies and sort of applying a name -it -claim -it theology in their prayers.

We wouldn't go that far. But let us not dare swing the pendulum to the other side where somehow it's really just historical issues that need to be worked out at a political level.

Let us dare not spring the pendulum to that side as though these powers and these events and these processes in this history is not infused with the supernatural, is not burgeoning toward the end of time.

Let us not rationalize events or paint them with a broad brush of God's providence.

And if you press on God's providence, it's always just generic. Let us remember who we are.

We're the in -gathering of the many tribes and many tongues into the kingdom of Christ, the people of God, advancing

His kingdom, His reign over the face of the earth. As we scatter, we bring with us His glory, His light, and we exercise in accordance with His ways and His laws.

What does that mean for us? We have to continue reading Zephaniah 3. I will give to the peoples purified lips that all of them may call on the name of the

Lord to serve Him shoulder to shoulders. Isn't that a beautiful picture? That day you will feel no shame because of all your deeds by which you've rebelled against Me.

For then I will remove from your midst your proud, exalting ones, and you will never again be haughty on My holy mountain, in My city, in Zion.

But I will leave among you a humble and a lowly people, and they will take refuge in the name of the

Lord. God removes the babble builders. He collects for Himself a people,

His own people, His own prized possession. He makes us a humble and a lowly people.

We tremble at times under the shadow of babble, and He says, take refuge here under My name. Jesus showed us the antidote to the pride that built babble.

Blessed is the poor in spirit. Babble wants to claim the earth, the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they shall be comforted. Are you vexed living in Sodom in 2021?

Blessed are you when you mourn. Don't you know your end? You'll be comforted. Blessed are the meek. Why? Because this humble, lowly people, these meek ones, they'll inherit the face of the earth.

Jesus comes to the city that had so much promise, what was meant to be

God's holy city, becomes a city of man, Jerusalem. And Jesus comes knowing that it was never meant to be the fulfillment of what

Zion is. But He comes to that city in Matthew 23, and He looks over that city.

He looks over that pockmarked babble of the Israelites, and He says, your house is left to you desolate.

Isaiah 24, and you will not see me again until you say, blessed is he who comes in the name of the

Lord. It's the name of the Lord, brothers and sisters. It's the name of the

Lord by which we as a holy, lowly, humble, and meek people press the authority of Christ's reign and kingship to the powers and principalities, wherever they be, whatever they be animated by.

The church by its very existence is a threat to every claim that's against the claim of Christ.

This is what Alan Ross says. It was that babble, that city founded by Nimrod, that city known for its pride and vanity, that seat of rebellion toward the true

God, that God turned ingenuity and ambition into chaos and confusion.

For the Israelite nation, the lesson was clear. If she was to survive as a nation, she must obey

God's will. For the nation that bristles with pride and refuses to obey will perish.

I want to close with some words. It's longer than it should be, but I really can't take anything away from this.

Some of you might have heard this before. I was looking through my notes to see if I've ever shared this. I couldn't find it, but for some reason,

I remember doing so. For others, it will be new. For all of us, it will be edifying. There's a lawyer at Chengdu University in China who was a very successful lawyer because of that, very successful with the

Communist Chinese Party and was beginning to make his way up that ladder of political prowess until he got converted.

And then he stepped outside of that whole world because he became a follower of Christ. And so he received training and became ordained and began a house church, which became what was called the

Early Rain Covenant Church. And because of his prominence, he had dined with dignitaries and ambassadors.

He was a guest at the White House when he was within the Communist ranks. Because of his notoriety among the party and among the populace, he was an immediate target for the

Communist Party. As the church began to grow and his voice became amplified, they took measures to silence him.

And so he was arrested. And after a few months of detainment, his church released this prepared statement he had made, knowing that it was inevitable.

Last I heard, he had been sentenced for nine years. I don't know where he is within that. But nine years under Chinese control in secret prisons, you can imagine is pretty brutal and pretty horrifying.

And so his wife and his children and his co -elders and his church, they all did what they could to get this message out far and wide.

This is just an excerpt from what he titled, A Declaration of Faithful Disobedience.

If God decides to use the persecution of this communist regime against the church to help more

Chinese people despair of their future, lead them through a wilderness of spiritual disillusionment, and through this to make them know

Jesus, if through this he continues disciplining and building up his church, and I joyfully, willfully submit to God's plan, his plans are always benevolent and good.

The Bible teaches us that God establishes government authority in order to terrorize evil, not to terrorize doers of good.

If believers in Jesus do no wrong, then they should not be afraid of dark powers. Even though I'm often weak,

I firmly believe that this is the promise of the gospel. It's what I've devoted all of my energy to. It's the good news that I'm spreading through China.

I also understand that this happens to be the very reason why the communist regime is filled with fear at a church that is no longer afraid of it.

If I'm in prison for a long or short period of time, if I can help reduce the authorities' fear of my faith and of my savior,

I joyfully am willing to help them in this way. But I know that only when I renounce all the wickedness of this persecution against the church will

I truly be able to help the souls of the authorities. I hope God uses me by means of first losing my personal freedom to tell those who have deprived me of my personal freedom that there is an authority higher than their authority and that there is a freedom that they cannot restrain, a freedom that fills the church of the crucified and risen

Christ. Regardless of what crime the government charges me with, whatever filth they fling at me, as long as this charge is related to my faith,

I categorically deny it. I will serve my sentence, but I will not serve the law.

I may be executed, but I will never plead guilty. If this regime is one day overthrown by God, it will be for no other reason than God's righteous punishment.

For on earth, there has only ever been a thousand -year church. There's never been a thousand -year government.

There's only one eternal faith. There's only one eternal power. Those who lock me up will one day be locked up by angels.

Those who interrogate me will finally be questioned and judged by Christ Himself. When I think of this, the Lord fills me with such compassion and grief toward those who are actively resisting

Him. Pray that the Lord would use me, that He would grant me patience and wisdom, that I might take the gospel to them.

He's talking about His torturers here. Separate me from my wife and children.

Ruin my reputation. Destroy my life. Destroy my family. The authorities are capable of doing all this, but no one in the world can force me to renounce my faith.

No one can make me change my life. No one can raise me from the dead. And so, respectable authorities, stop committing evil.

This is not for my benefit, but rather for yours, for your children's. I plead with you, stop your hand.

Why should you be willing to pay the price of damnation and hell for the sake of a lowly sinner like me?

Jesus is the Christ, Son of the Eternal Living God. He died for sinners. He rose to life for us.

He's my King, the King of the whole earth, yesterday, today, and forever. I am His servant, and I'm imprisoned because of this.

I resist in meekness those who resist God, and I joyfully violate every law that violates the law of God.

That's Wang Yi, in prison this morning, in China. The name of the

Lord is a strong tower. The righteous run to it, and they are safe. Proverbs 18 .10.

Let's pray. Father, your name is a strong tower.

Your name is glorious, holy, infinite. The names of men are mud and slime.

The names of empires and earthly powers are mud and slime. Man is like grass that withers and fades.

Your word is eternal. God, strengthen us as your people to understand whether there is a spirit of Babel living in us, whether we're attempting to build ourselves up, make a name for ourselves, garner our own future, our destiny, control our own lives, build a reputation, or reveal these things to us.

Let us be so struck by your beauty and your presence that we would have the same resolve of this brother, Wang Yi, who we pray for this morning, that his heart would be encouraged in you, that his faith would be strengthened, that he would bring this gospel to his captors and his torturers and interrogators.

Sustain him. Through his sacrifice, spread the gospel. Prepare us,

Lord, as a people to willingly lay down our lives and in so doing to take great refuge in the only safety that there is, in the safety of the name of the

Lord, of the one who has all authority over heaven and earth, of the one who will judge the nations, of the one who raises us up as lowly and meek as sinners.

As we are, Lord, you make us to judge angels and to reign over the face of the earth. You make us ones who will inherit the earth and with it all of the fallen, half -aborted attempts of man to dominate the earth after his own image.

Show us, Lord, as individuals. Show us as families. Show us as a church,

Lord, how to properly align our relationship to you, how to properly, as a prophetic presence,

Lord, denounce that which is wicked in your sight, that which is a crime,

Lord, the evil that is called good and the good that is called evil. Help us,

Lord, we pray. Give us discernment as we prepare to consider these things in more detail next week, Lord. Just bring our hearts down,

Lord, from those high places. Bring our pride and our vanity, Lord, to be exposed by your light,

Lord. Melt us that we might be better molded by you and by your Spirit in these things we ask in your name.