As the case of the Babel-builders is quite misconceived latterly by some of influence, it seems well to review the observations made by the late Abp. Whately in the third Preliminary Dissertation of the Encyclopaedia Britannica (ed. eighth). Here they are in extenso.
“There is reason to believe that the confusion which is recorded as having occurred at Babel afterward called Babylon, and which caused the dispersion of mankind into various countries, was in reality a dispute among them as to their worship of some god or gods. This at least is certain, that the scheme mentioned in Gen. 11 was something displeasing to God, and therefore could not have been merely the building of a tower. And it is plain also from the Bible history, that some ages after the flood mankind had very generally fallen into gross idolatry, though we are not told expressly when and how it was introduced. As for the Tower of Babel, it is said indeed in our version that a number of persons joined together to build ‘a tower whose top should reach to heaven’ (our translators meant an exceeding high tower), in order that they might ‘not be scattered over the face of the whole earth'; and that God sent on them a confusion of language, which ‘caused them to cease building the tower, and scattered them.' But it is to be observed that the word ‘reach ' is supplied by our translators, there being nothing answering to it in the original, which merely says, ‘whose top to the heavens.' And the meaning doubtless is, that the top of the tower should be dedicated to the heavens—that is, that a temple should be built on it to Bel, Belus, Zeus, or Jupiter; under which title the ancient Pagans worshipped the heavens. For we find the historian Herodotus (I. cxxxi.) who many ages later visited Babylon, expressly declaring that there was there in his time a very high tower, on the top of which was a temple to Belus; who, he says, was the same with the Zeus of the Greeks. The ancient Pagans, it is well known, were accustomed to erect altars to the Heavens, or to the Sun, on 'high places' (Num. 33:52), on the loftiest mountains. And as the land of Shinar is a very fertile plain of vast extent and quite level, it seems to have been designed to make a sort of artificial mountain on it—that is, a very high tower—and to build a temple on the top of this, to their god Belus, and so establish a great empire of people worshipping at this temple. The 'confusion' which God sent among them, and which caused the tower to be less lofty than originally designed, and dispersed many of the people into other lands, was most likely not a confusion of languages, but a dissension about religious worship. The word in the original literally signifies lip. And it is more likely that it was used to signify worship than language. A dissension as to that which was the very object of the building would much more effectually defeat the scheme than a confusion of languages. For laborers engaged in any work, and speaking different languages, would in a few days learn by the help of signs to understand one another sufficiently to enable them to go on with their work. But if they disagreed as to the very object proposed, this would effectually break up the community. As for the different languages now spoken in the world, there is no need of explaining that by any miraculous interference. For tribes who have not the use of letters, and have but little mutual intercourse, vary so much from each other in the language after even a few generations, as not to be able at all to understand each other” (165, 466).
Those who accept what has been said already on these verses will have no hesitation in pronouncing the whole statement a string of strange fancies, which supplant the truth, concluding with undisguised disbelief of scripture. Not a trace does the inspired narrative give of a dispute about worship. Not a word breathes a question about the true God, still less does it “about some god or gods.” We hear of a city and a tower. A temple was as wholly absent from their minds as God Himself. This could not but be displeasing to God.
But there was far more here. They sought only their own glory. They willfully hid from themselves His judgment of the ante-diluvian world, and His merciful preservation of a few, their own progenitors still living. They set their heart unitedly on a city, and a lofty tower which built on the plain should call attention all the more as a centralizing object in the land of their settlement. The name of God was nothing in their eyes. “Let us make ourselves a name.” Was this a peccadillo in the eyes of the archbishop? Their aim was the unity of man without God, and this avowedly in self-exaltation. What a tale it tells that a prelate should fail to understand how displeasing this must be to God! It was setting up a unity of man independently of God; it was claiming for themselves what alone can in truth belong to God, alone is due to His power and glory, to His righteousness and mercy. It was rebellion and usurpation. He alone is the rightful center.
They did not yet set up “some god or gods.” They left the true God out. They would make a name for themselves. It was not merely the building of a tower, but man's first collective effort after unity without God; to make himself a name round a self-made center, instead of multiplying and replenishing the earth. The time would soon come when they would set up other gods beside and before God. The time will at last come when a man, energized by Satan, shall sit down in the temple of God, showing himself that he is God. But to everything there is a season, and a time to every purpose under the heaven; and neither of these had yet come.
It was however sad and evil enough, that, while the witnesses of a divine and universal judgment still lived to glorify God for his saving themselves through the deluge, the progeny could forsake the fountain of living water, and set themselves up, cisterns, broken cisterns, that could hold no water. The language of Jehovah confirms all this as the truth; not a word here points to strange gods or idols. “Behold, they are one people, and they have all one language; and this they begin to do; and now nothing will be restrained from them—all which they purpose doing.” It was irreligious combination, not false worship. “Once hath God spoken, twice have I heard this, that strength [belongeth] unto God.” They had heeded not but forgotten Him. Their own union would be their strength, and a name of renown on earth. At the end punitive judgment must fall on the full results. But meanwhile Jehovah would bring their pride to naught, and would disperse them by a means as simple as effectual. He would there confound their language, that they should not understand one another's speech; and they would be compelled to scatter as they feared. But what mercy in their dispersion! Not a hair of their heads was lost.
It is utterly unfounded that ver. 4 can mean “a top dedicated to the heavens.” This is perversion, and one so gross that no version however faulty known to me follows it, no scholar as far as I know has ever attempted to justify it. Nor can the testimony so late in the day prove anything of the original tower, even if the site were the same. Not till afterward was the worship of the heavens, as of the sun, or of Bel. Nor had dissension about worship the least to do with the bold builders of Babel, any more than the word translated “language” and “speech” (lit. “lip”) means worship. Indeed it is a notion destructive of the plain sense of the history. If we assume it, what folly Does Jehovah create ever so many forms of false worship? He certainly made the “one lip” to be many, even if the wonder seemed too great for Dr. W. to believe.
The tower then was not designed for religion, but as a rallying center for man in that great plain; which was thoroughly frustrated by the confusion of tongues. The Abp. talks of laborers learning signs of communication; but the sudden completeness of the divine measure overawed men too much, lest a worse thing might befall them. They had not yet learned the rationalists' lesson. The fact that all as yet spoke one language, though men had lived some seventeen or eighteen centuries, not crowded together, nor boasting the use of letters any more than much mutual intercourse, makes only the more impressive Jehovah's dealing in the immediate introduction of different tongues. Yet was it a dealing tempered with wisdom and mercy; for each tongue was spoken by the same clan. They did not part (as might easily have been if God had so willed) from their families, but spread abroad after their generations; and national history thus began in their various lands. How paltry is the misreading, how worthy is the truth!