After the Flood Part 8: Reversing Babylon

The Reversal of Babylon in the Scriptures

The biblical theme of the "Reversal of Babylon" unfolds across the Old and New Testaments, tracing God's plan to restore what was scattered at Babel and unify humanity in worship of the one true God. This theme is grounded in key passages from Genesis to Revelation and finds fulfillment in the work of Jesus Christ and the mission of the church.

Genesis 11: The Scattering at Babel

In Genesis 11:1-9, the Tower of Babel represents humanity’s prideful rebellion against God. Instead of obeying God's command to "be fruitful, multiply, and fill the earth" (Genesis 9:1), humanity seeks to build a centralized "pseudo-Eden," symbolized by a tower reaching the heavens. They aim to "make a name for themselves" (Genesis 11:4), seeking security and significance apart from God.

In response, Yahweh confuses their language and scatters them across the earth. The scattering is both judgment and mercy—limiting their capacity for unified rebellion while laying the groundwork for a future gathering under divine blessing.

The Prophets: Hints of Reversal

Zephaniah 3:8-10: A New Unity

Zephaniah 3:8–10 CSB

8 Therefore, wait for me— this is the Lord’s declaration— until the day I rise up for plunder. For my decision is to gather nations, to assemble kingdoms, in order to pour out my indignation on them, all my burning anger; for the whole earth will be consumed by the fire of my jealousy. 9 For I will then restore pure speech to the peoples so that all of them may call on the name of the Lord and serve him with a single purpose. 10 From beyond the rivers of Cush my supplicants, my dispersed people, will bring an offering to me.

Zephaniah envisions a day when Yahweh's justice will not annihilate but purify the nations. Instead of perpetual division, God promises to unify humanity with "pure lips" (Zephaniah 3:9), enabling them to call upon His name and serve Him shoulder to shoulder. This reversal contrasts the confusion of Babel, where language divided people and disrupted worship.

Zephaniah’s imagery of purified lips recalls the "one language" of Genesis 11 but now reoriented to praise Yahweh. The nations, including those from "beyond the rivers of Cush," will bring offerings to Jerusalem (Zephaniah 3:10). This anticipates the restoration of Zion as a center of worship, an "anti-Babylon" uniting humanity in God’s presence.

Joel 3: A Gathering for Judgment

Joel 3:2 CSB

2 I will gather all the nations and take them to the Valley of Jehoshaphat. I will enter into judgment with them there because of my people, my inheritance Israel. The nations have scattered the Israelites in foreign countries and divided up my land.

Joel echoes Zephaniah, describing Yahweh’s gathering of the nations for judgment in the Valley of Jehoshaphat (Joel 3:2). The same word (qavats, "gather") used for Babel's scattering reappears, but now the gathering is for purification and justice. Joel foresees a renewed humanity reconciled to God.

The New Testament: Babel Reversed in Christ

Pentecost: A New Language

So in the book of Acts, you get resurrected Jesus hanging out for many days, doing a resurrection "Bible" study. And what they ask near the end of it is, hey, when is the king kingdom of God going to be restored to Israel? And he's like, hey, listen, it's not your timetable. Don't sweat it. But listen, Holy Spirit's coming. And when the Holy spirit comes, you'll be my witnesses about my kingdom launching and spreading from Jerusalem 'cause that was always the plan.

So he's enthroned at God's right hand, just like Daniel seven. Yeah?

Acts 2:1–11 CSB

1 When the day of Pentecost had arrived, they were all together in one place. 2 Suddenly a sound like that of a violent rushing wind came from heaven, and it filled the whole house where they were staying. 3 They saw tongues like flames of fire that separated and rested on each one of them. 4 Then they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them. 5 Now there were Jews staying in Jerusalem, devout people from every nation under heaven. 6 When this sound occurred, a crowd came together and was confused because each one heard them speaking in his own language. 7 They were astounded and amazed, saying, “Look, aren’t all these who are speaking Galileans? 8 How is it that each of us can hear them in our own native language? 9 Parthians, Medes, Elamites; those who live in Mesopotamia, in Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts), 11 Cretans and Arabs—we hear them declaring the magnificent acts of God in our own tongues.”

When Pentecost came and they were all in one spot. Even right there, do you hear it?

They were all in one place. Which isn't bad. They're gathering, right? But it's just... You start to even hear the one and the many.

A wind comes. Tongues. Tongues of fire. Have you ever wondered about that? What's up with the tongues?

And it's connected to the fact that they begin to speak other tongues, but come now.

Where else have people come together as one but then all of a sudden many tongues? There's not too many other places where all of these ideas come together. Now, this is interesting. What we're told is there's lots of Jews here for pilgrimage, for the feast of Pentecost.

And so, they're amazed that the good news about Jesus is being told in all their tongues and what you get is a condensed version of Genesis 10. You get a condensed version of Genesis 10.

So we're going East to the Medes and Elam, Persia, Mesopotamia, but also Judea. But then also the Japhetites. There's Asia Minor. Cappadocia, this is the realm of the Japheth.

Phrygia, the realm of ham Egypt. We're just covering the whole table of nations right here. But remember who were told the ethnicity of all of them, all these people, they're Jews. So it's interesting. It's the table of nation geographically, but not ethnically.

So, it's like all of the nations represented by all of their individual Shemites come together.

They become a part of God's kingdom launching here in Jerusalem. And then what else is the next series of chapters of Acts, but a progressive staged Jerusalem, Judea and Samaria then to the ends of the earth.

Acts 2 marks a pivotal moment in the reversal of Babel. At Pentecost, the Holy Spirit enables the apostles to speak in diverse languages, proclaiming the gospel to Jews from "every nation under heaven" (Acts 2:5). The confusion of tongues at Babel is replaced by the Spirit’s unifying power, enabling people of different languages to hear and understand the good news.

This event symbolizes the launch of God’s kingdom, where the curse of division is undone. The geographic list of nations (Acts 2:9-11) mirrors the Table of Nations in Genesis 10, demonstrating the inclusivity of God's plan to reach all peoples.

The Scattering of the Church

Acts 8:4–5 CSB

4 So those who were scattered went on their way preaching the word. 5 Philip went down to a city in Samaria and proclaimed the Messiah to them.

And so, that first real front edge of the going out happens after the murdering of Stephen.

And then lo and behold, after the first righteous martyr of the righteous one who gives up his life to bear witness to the kingdom of God, there is a scattering of those who go out. Come on, dude. This is so... And so what's interesting is these are all Jews going out. But then they're going out and now we start going to Samaria and Judea and then we're gonna end up in Rome.

This is for sure all very, very intentional.

This shows us that Luke understands how this works too. 'Cause he's linking together all these themes. From Genesis, but then also Isaiah. There's also other Isaiah things going on. And temple imagery about the fire coming to rest in the new temple. Which is people, right?

And that's all stuff from Joel. And anyway, these guys knew their "Bibles", man. And not just 'cause it's cool to know your "Bible" it's like knowing their "Bibles", is what fueled the mission

In Acts 8, persecution scatters the Jerusalem church, propelling the gospel outward to Samaria, Judea, and beyond. This scattering fulfills Jesus' command in Acts 1:8 and parallels the post-Babel dispersion, but now with a redemptive purpose. The gospel spreads to the ends of the earth, bringing unity through Christ.

The End of Babylon: Revelation

Revelation 18:1–4 CSB

1 After this I saw another angel with great authority coming down from heaven, and the earth was illuminated by his splendor. 2 He called out in a mighty voice: It has fallen, Babylon the Great has fallen! She has become a home for demons, a haunt for every unclean spirit, a haunt for every unclean bird, and a haunt for every unclean and despicable beast. 3 For all the nations have drunk the wine of her sexual immorality, which brings wrath. The kings of the earth have committed sexual immorality with her, and the merchants of the earth have grown wealthy from her sensuality and excess. 4 Then I heard another voice from heaven: Come out of her, my people, so that you will not share in her sins or receive any of her plagues.

Revelation portrays Babylon as a symbol of human pride and rebellion against God. In Revelation 18, Babylon’s fall marks the ultimate defeat of systems opposed to God’s kingdom. In its place, the New Jerusalem descends from heaven, representing the fulfillment of God's promise to dwell with humanity.

Revelation 21:26 CSB

26 They will bring the glory and honor of the nations into it.

In the New Jerusalem, the nations bring their glory and honor into the city (Revelation 21:26). This imagery fulfills Zephaniah’s vision of the nations worshiping Yahweh and reverses Babel's scattering. Humanity is unified not in rebellion but in worship, with every tribe, tongue, and nation gathered before God's throne (Revelation 7:9).

Conclusion

The reversal of Babylon is a testament to God's redemptive plan. What began as judgment at Babel is transformed into blessing through Christ. The scattering that divided humanity is undone in the Spirit's unifying power, culminating in a diverse but unified worshiping community in the New Jerusalem. This theme underscores the hope of restoration and renewal, where God’s justice purifies and unites, and His name is glorified among all nations.

From Shem to Abraham

Genesis 11:10–26 CJB

10 Here is the genealogy of Shem. Shem was 100 years old when he fathered Arpakhshad two years after the flood. 11 After Arpakhshad was born, Shem lived another 500 years and had sons and daughters. 12 Arpakhshad lived thirty-five years and fathered Shelach. 13 After Shelach was born, Arpakhshad lived another 403 years and had sons and daughters. 14 Shelach lived thirty years and fathered ‘Ever. 15 After ‘Ever was born, Shelach lived another 403 years and had sons and daughters. 16 ‘Ever lived thirty-four years and fathered Peleg. 17 After Peleg was born, ‘Ever lived another 430 years and had sons and daughters. 18 Peleg lived thirty years and fathered Re‘u. 19 After Re‘u was born, Peleg lived another 209 years and had sons and daughters. 20 Re‘u lived thirty-two years and fathered S’rug. 21 After S’rug was born, Re‘u lived another 207 years and had sons and daughters. 22 S’rug lived thirty years and fathered Nachor. 23 After Nachor was born, S’rug lived another 200 years and had sons and daughters. 24 Nachor lived twenty-nine years and fathered Terach. 25 After Terach was born, Nachor lived another 119 years and had sons and daughters. 26 Terach lived seventy years and fathered Avram, Nachor and Haran.

a genealogy of Shem. And you're like, "Wait, I already had one of these." Well, that's true.

But do you remember where the genealogy peleg in Genesis 10? You got to Eber and he had two sons Joktan and Peleg. So we followed Joktan and that led us sequentially to Babylon.

What's gonna happen here? We're gonna replay Shem until we get to Eber, and we're not even going to acknowledge that Peleg had a brother. We're just going through Peleg now.

And so we go down through Peleg, and we've got 10 generations from Noah to Abram. In the ninth generation is Terah who has three sons, Abram, Nahor and Haran. And you're like, "Yay."

Genesis 11:27–12:5 CSB

27 These are the family records of Terah. Terah fathered Abram, Nahor, and Haran, and Haran fathered Lot. 28 Haran died in his native land, in Ur of the Chaldeans, during his father Terah’s lifetime. 29 Abram and Nahor took wives: Abram’s wife was named Sarai, and Nahor’s wife was named Milcah. She was the daughter of Haran, the father of both Milcah and Iscah. 30 Sarai was unable to conceive; she did not have a child. 31 Terah took his son Abram, his grandson Lot (Haran’s son), and his daughter-in-law Sarai, his son Abram’s wife, and they set out together from Ur of the Chaldeans to go to the land of Canaan. But when they came to Haran, they settled there. 32 Terah lived 205 years and died in Haran. 1 The Lord said to Abram: Go from your land, your relatives, and your father’s house to the land that I will show you. 2 I will make you into a great nation, I will bless you, I will make your name great, and you will be a blessing. 3 I will bless those who bless you, I will curse anyone who treats you with contempt, and all the peoples on earth will be blessed through you. 4 So Abram went, as the Lord had told him, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 He took his wife, Sarai, his nephew Lot, all the possessions they had accumulated, and the people they had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan,

Then we get a new genealogy begins that just focuses on Terah.

And we're told that he was born in Ur of the Chaldeans.

Look how many names we have now we have now. We have Shinar, Babylon, and now Ur of the Chaldeans. And the Hebrew word Ur, it's actually spelling in the Semitic word, Ur was the name of the city, but in Hebrew, Ur is the word for oven.

The oven of the Chaldeans. Think the book of Daniel

The oven of the Babylonians. It's all intentional.

So we're like, "Yay." This is like a new Noah. A new Adam and a new Noah. Do you see that? Noah came out. So now we're focusing in on Abram after the scattering.

The first thing God said to Noah, "Be fruitful and multiply." He blessed them.

"Abram and Nahor took wives for themselves. "The name of Abram's wife was Sarai.

The name of Nahor's wife was Milcah." And Sarai, couldn't be fruitful and multiply Enter the plot conflict of the entire Abraham drama. How can the seed of the woman be born through a woman who's not able to produce seed?

And so this becomes Abraham's stories, way of working through the themes, of how will God bring his blessing of creation and life out of a family that can't create life?

I think He's able. But how will it happen? And thus the drama.

But in God's first words, He says, "Now Yahweh said to Abraham, "'Leave your country, your relatives, your father's house, "'and go to this land, I'm gonna show you. "'There I'll make you a great nation and I will bless you, "'and I will make your name great.'"

Who's been looking for that great name? People like Nimrod, people like the Gibborim, men of the name Babylon.

So think of it this way to put in Hannah's words, "He humiliates the proud and He lifts up from the ash heap, "and sets the poor on the thrones of princes."

Here's the thing. I'm gonna bless you and make your name great, but this is a two way street because you are to become a blessing.

I'm going to protect you. "I'm gonna bless the one who bless you, "and the one who curses you, I will curse." And what's the end goal here? "In you, all the families..." We're back to that dream of Psalm 133, "All the families of the land "will find blessing." And welcome, we're back to Genesis 1 kind of again.

But with a new twist, a new Adam and Eve, that will bring bless... Through whom blessing will unify the families of the Earth. But how are we gonna make kids here? And here we go. So it's like, we're back where we began. And you now know what to expect. You know to expect some stupid decisions, you know to expect stories about siblings or family members separating from each other. You know, to expect outbreaks of violence that can only be fixed by covenants.

A Tale of Two Sojourns

The text of Genesis 11:1-12:9 presents the stories of Babylon and Abram as two parallel journeys. One ends in rebellion and disaster, the other begins with disaster and ends in blessing.

Bibliography

https://bibleproject.com/classroom/noah-to-abraham

Smith, George (1873). The Chaldean Account of the Deluge (2). Transactions of the Society of Biblical Archaeology. 213-34.

Wenham, Gordon J. Genesis 1-15: word Biblical Commentary, Volume 1. Word Publishing, 1987.

https://hermeneutics.stackexchange.com/questions/8867/who-were-the-sons-of-god-bene-elohim-in-genesis-62

Heiser, Michael (2017). Reversing Hermon: Enoch, The Watchers, and the Forgotten Mission of Jesus Christ. Defender.

Annus, Amar (2010). “On the Origin of Watchers: A Comparative Study of the Antediluvian Wisdom in Mesopotamian and Jewish Traditions." Journal for the Study of the Pseudepigrapha, Volume 19.4. 277-320.

https://www.theguardian.com/uk/2010/jan/01/noahs-ark-was-circular

Tremper Longman III, John H. Walton, et al. The Lost World of the Flood: Mythology, Theology, and the Deluge Debate

Gilgamesh subduing a lion, Louvre museum Darafsh [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)], from Wikimedia Commons

Heiser, Michael S. The Unseen Realm: Recovering the Supernatural Worldview of the Bible. First Edition. Bellingham, WA: Lexham Press, 2015.