What does Genesis 11:10 Mean?

Study Notes

generations of Shem
Genesis 11, 12 mark an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Abram and the creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel was called to be a witness to the unity of God in the midst of universal idolatry ( Deuteronomy 6:4 ); ( Isaiah 43:10-12 ) to illustrate the blessedness of serving the true God ( Deuteronomy 33:26-29 ) to receive and preserve the divine revelations; ( Romans 3:1 ); ( Romans 3:2 ); ( Deuteronomy 4:5-8 ) and to produce the messiah; ( Genesis 3:15 ); ( Genesis 21:12 ); ( Genesis 28:10 ); ( Genesis 28:14 ); ( Genesis 49:10 ); ( 2 Samuel 7:16 ); ( 2 Samuel 7:17 ); ( Isaiah 4:3 ); ( Isaiah 4:4 ); ( Matthew 1:1 ).

The reader of scripture should hold firmly in mind:

(1) that from Genesis 12 to ( Matthew 12:45 ) the Scriptures have primarily in view Israel, the little rill, not the great Gentile river; though again and again the universality of the ultimate divine intent breaks into view (for example; ( Genesis 12:3 ); ( Isaiah 2:2 ); ( Isaiah 2:4 ); ( Isaiah 5:26 ); ( Isaiah 9:1-2 ); ( Isaiah 11:10-12 ); ( Isaiah 42:1-6 ); ( Isaiah 49:6 ); ( Isaiah 49:12 ); ( Isaiah 52:15 ); ( Isaiah 54:3 ); ( Isaiah 55:5 ); ( Isaiah 60:3 ); ( Isaiah 60:5 ); ( Isaiah 60:11-16 ); ( Isaiah 61:6 ); ( Isaiah 61:9 ); ( Isaiah 62:2 ); ( Isaiah 66:12 ); ( Isaiah 66:18 ); ( Isaiah 66:19 ); ( Jeremiah 16:19 ); ( Joel 3:9 ); ( Joel 3:10 ); ( Malachi 1:11 ); (Romans 9-11); ( Galatians 3:8-14 ).

(2) that the human race, henceforth called Gentile in distinction from Israel, goes on under the Adamic and Noahic covenants; and that for the race (outside Israel) the dispensations of Conscience and of Human government continue. The moral history of the great Gentile world is told in ( Romans 1:21-32 ) and its moral accountability in ( Romans 2:1-16 ). Conscience never acquits: it either "accuses" or "excuses." Where the law is known to the Gentiles it is to them, as to Israel, "a ministration of death," a "curse"; ( Romans 3:19 ); ( Romans 3:20 ); ( Romans 7:9-10 ); ( 2 Corinthians 3:7 ); ( Galatians 3:10 ). A wholly new responsibility arises when either Jew or Gentile knows the Gospel; ( John 3:18 ); ( John 3:19 ); ( John 3:36 ); ( John 15:22-24 ); ( John 16:9 ); ( 1 John 5:9-12 ).

Context Summary

The inwardness of the movement of Terah's clan from Ur is given in Acts 7:3. Apparently his father was unwilling for Abram to go alone on his far-pilgrimage, and so the whole family moved along the valley of the Euphrates to the famous ford of Haran. There was no other practicable way by which travelers could strike the route for Canaan. But Terah never advanced beyond that point; and it was only when his father was dead that Abram resumed his march. See Acts 7:4. Let us beware lest the ties of human affection withhold us from entire obedience to the call of God. The word Hebrew means "one who has crossed over." It was especially applicable to Abraham. See Genesis 14:13. It may be that you are living on the world's side of the Cross. Come over, though you should have to break dear associations. Be one who has passed through death to resurrection. See Colossians 3:1-4. [source]

Chapter Summary: Genesis 11

¹  One language in the world
²  The building of Babel
⁵  It is interrupted by the confusion of tongues, and the builders dispersed
¹⁰  The generations of Shem
²⁷  The generations of Terah, the father of Abram
³¹  Terah, with Abram and Lot, move from Ur to Haran