Topical Studies
What the Bible says about
Let Us Revolt
(From Forerunner Commentary)
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Genesis 10:8-10
Nimrod means "let us revolt." In the context of Genesis 10, there is absolutely no mention of animals that he supposedly hunted. The context has to do with the description of character, moral spirituality, and culture. Nimrod was a mighty man, a mighty hunter in terms of men. He was like the Nephilim (see Genesis 6:4). He was a giant of a moral and spiritual nature. What was Nimrod doing when he was hunting? Nimrod hunted other Nephilim and eliminated them. He got rid of the competition and established a despotic and autocratic system of government. He did that before the Lord. In other words, he did what he did right in front of God. God was aware of what he was doing. The revolt was not hidden. If a person is standing before another, he can stand before him as a friend, as neutral, or as an enemy. There is already an indication of how Nimrod stood before the Lord, because he is named "he who revolts." He is standing before the Lord as an enemy. He is against God, as chapter 11 shows. Nimrod founded a city, and he named it Babilu. Not Babel. He called it Babilu, which means "Gate of God." "Babel" is what the Hebrews called it, and thus when Moses, a Hebrew, wrote Genesis, he called it "Babel." Babel is the Hebrew name. It sounds somewhat similar to Babilu, but Babel means "confusion."
John W. Ritenbaugh
Where Is the Beast? (Part Two)
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Genesis 10:8-9
The word "before" could very well be translated "against," meaning "in opposition to." Nimrod was against God; he was standing before God—and not in a friendly way!
John W. Ritenbaugh
Division, Satan, Humility
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Genesis 10:8-12
The name Nimrod means "rebellion" or "let us revolt." At the heart of a rebel or revolutionary—one who seeks to change the present order through his own means—is the desire to rule. Satan, the original rebel, was not merely displeased with God—he wanted to replace Him. A rebel is known for asserting his position, his displeasure, his ideas, and ultimately his own authority. He seeks preeminence. His trail is littered with division and destruction rather than peace and stability. Rather than allowing God to govern in His own creation—physical or spiritual—and direct events according to what He knows will be best, the rebel takes matters into his own hands with an unshakable faith in his own efforts and abilities. Rebellion and revolution are not just about change, but change with an eye toward establishing a replacement leadership. Indeed, Nimrod was the leader of a revolt against God, not militarily, but culturally and spiritually through the Babylonian system that has its roots in him. The Bible says that rebellion, and all it implies, "is as the sin of witchcraft" (I Samuel 15:23). It also warns "not [to] associate with those given to change" (Proverbs 24:21), implying a change in leadership, and especially in circumstances that God has ordained, for "an evil man seeks only rebellion; therefore a cruel messenger will be sent against him" (Proverbs 17:11). The fact that Nimrod was a "mighty hunter" against God (Genesis 10:9) could have two different meanings. On the one hand, some scholars postulate that Nimrod's skill in dealing with wild animals led to various peoples flocking to his banner. His promise of protection and security from harm persuaded the residents of the land to submit to him: Nimrod, like other great kings of Mesopotamian lands, was a mighty hunter, possibly the mightiest and the prototype of them all, since to his name had attached itself the proverb: "Like Nimrod a mighty hunter before Yahweh" (Genesis 10:9). In the primitive days of Mesopotamia, as also in Palestine, wild animals were so numerous that they became a menace to life and property (Exodus 23:29; Leviticus 26:22); therefore the king as benefactor and protector of his people hunted these wild beasts. (International Standard Bible Encyclopedia) A second possibility is that Nimrod did not hunt animals at all, but that his prey was other human beings. Genesis 10:9 makes no mention of animals, but instead deals with Nimrod's character and moral base—something about his character was very contrary to God! He may have been one of the nephilim, one of the cultural giants who were "men of renown" or "men of name," signifying reputation (Genesis 6:4). Unwilling to brook any opposition, the "mighty hunter" would have hunted the other leaders of his time who were influential or mighty. A common element connects these two possibilities: Nimrod's narcissism. Whether he gained a following through promising protection and security or he aggressively hunted the competition, what is revealed is his striving to be on top. Sadly, most people went along with it. People like to be associated with success, with popular movements, with momentum. Nothing attracts people like the appearance of greatness and accomplishment. Nimrod certainly accomplished a great deal, as he has the founding of at least eight cities to his credit (Genesis 10:10-12). Indeed, one of them, Babel, was the site of the infamous tower of the same name. The project began as a means to protect against calamity—specifically an act of God. Genesis 11:4 records that the people of Shinar built a tower to "make a name" for themselves. Their solution to the threat of being scattered was to band together in a grand project that would ensure their viability. This, too, was likely done under the premise of providing protection—from another flood, if nothing else. The construction was not done to honor or glorify God, but for their own indulgence. Name here means "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." It contains the idea of a "definite and conspicuous position." They were not concerned about their standing with God, but only about their legacy! God's response to those who sought a name for themselves was the very thing they were trying to protect against: scattering (Genesis 11:8-9). God's scattering at Babel was so thorough that it exists to this day! "For who can make straight what He has made crooked?" (Ecclesiastes 7:13). Nimrod's tale is one of arrogance and blindness. He did not use his leadership abilities and aptitudes constructively but for self-exaltation and the pursuit of preeminence. His competitiveness may have gained him subjects but always at the expense of someone else. He was not afraid to step on others as he fought his way to the top. His central thought was not what God was doing but what he was doing. He foolishly promised protection to those who would throw their lot in with him—something only God can guarantee! His "salvation through association," though it sounded nice, was deceptive and could only disappoint.
David C. Grabbe
Coattails
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Genesis 11:1-4
After the waters of the Flood receded, and Noah's sons began having children of their own, mankind began rebuilding and re-establishing itself on the planet. Although God had promised never again to destroy the world with a flood, after a few generations the people—not knowing God and thus not trusting Him—were still inclined to look to their own resources for protection and stability. Many gathered around strong men like Nimrod (meaning "rebellion" or "let us revolt"), hoping that having the right leadership—the leadership that they deemed was right—would shield them from further woe. The people of one of Nimrod's cities, Babel, began a project conceived out of a desire to preserve themselves rather than to glorify the Divine. With the Flood undoubtedly still on their minds, their first consideration was not their standing before God. Instead, they wanted to create a monument to stand the test of time—something that would help them to endure as a people and bestow a noteworthy reputation upon them. Their natural—carnal—inclination was to try to defend against an act of God rather than to make peace with Him. In their hostility, it probably did not occur to them to come into alignment and favor with the One who has the power to scatter. Instead, they made contingency plans. Rather than being chastened by the Flood and turning to God, mankind became suspicious of Him—He was not behaving as they thought He should!—and sought to develop a structure to keep the consequences of sin (like scattering) at bay. Nimrod was the grandson of Ham, yet only three generations after God's destruction of all but eight human beings, God was not part of humanity's calculations. Did the people really believe that God had sent the Flood? Or did they conclude that it was just a natural catastrophe—out of God's control and thus one that they needed to guard against in the future? Though the stories of the Flood undoubtedly played into their thinking, the Bible gives no indication that they received any positive instruction from them. Neither God nor His governance of earth was in their thoughts (Psalm 10:4). Strong's Concordance shows that name in Genesis 11:4 means "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." It contains the idea of a "definite and conspicuous position." Rather than submitting to God, they sought to elevate themselves. They were sure that they could find a way to advance beyond God-ordained consequences. The ironic outcome is that the identical consequence of sin they were trying so hard to avoid was what God ordained should befall them: 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 language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. (Genesis 11:8-9) At the Tower of Babel, the peoples' greatest fear came to pass because they left God out of their thoughts. However, it did not have to be that way. It would not have been difficult to inquire about moral and spiritual conditions before the Flood to ascertain why God acted as He did. It does not take much to understand sin and its consequences. For the people of Babel and the children of Israel, idolatry in some form led them away from God. If they only had wholeheartedly sought God, peace could have been made between Him and them. Instead, they trusted in structures—the Tower of Babel and the Temple in Jerusalem (Jeremiah 7:1-15). In both cases, what they trusted in was destroyed, either by neglect or violence. The structure was not the problem, for God Himself commissioned the building of the Temple, and after it was destroyed, He commanded that it be rebuilt. The problem was that the structure occupied more of their minds than God did. The same decision is before us: to trust in a structure for safety or to seek the sovereign God of heaven and earth.
David C. Grabbe
Babel: Confusing Wisdom and Rebellion
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