Genesis 11

The old distinction between the sons of God and the sons of men (professors and profane) survived the flood, and now appeared again, when men began to multiply: according to this distinction we have, in this chapter, I. The dispersion of the sons of men at Babel (v. 1-9), where we have, 1. Their presumptuous provoking design, which was to build a city and a tower (v. 1-4). The righteous judgment of God upon them in disappointing their design, by confounding their language, and so scattering them (v. 5-9). II. The pedigree of the sons of God down to Abraham (v. 10-26), with a general account of his family, and removal out of his native country (v. 27, etc.).

Verses 1-4 The close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg’s birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Jos. 18:3 ), thinking themselves wiser than either God or Noah. Now here we have,I. The advantages which befriended their design of keeping together, 1. They were all of one language, v. 1. If there were any different languages before the flood, yet Noah’s only, which it is likely was the same with Adam’s, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. They found a very convenient commodious place to settle in (v. 2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not considered what room there would be for them when their numbers should be increased. Note, Inviting accommodations, for the present, often prove too strong temptations to the neglect of both duty and interest, as it respects futurity.II. The method they took to bind themselves to one another, and to settle together in one body. Instead of coveting to enlarge their borders by a peaceful departure under the divine protection, they contrived to fortify them, and, as those that were resolved to wage war with Heaven, they put themselves into a posture of defence. Their unanimous resolution is, Let us build ourselves a city and a tower. It is observable that the first builders of cities, both in the old world ch. 4:17 ), and in the new world here, were not men of the best character and reputation: tents served God’s subjects to dwell in; cities were first built by those that were rebels against him and revolters from him. Observe here,1. How they excited and encouraged one another to set about this work. They said, Go to, let us make brick (v. 3), and again, (v. 4), Go to, let us build ourselves a city; by mutual excitements they made one another more daring and resolute. Note, Great things may be brought to pass when the undertakers are numerous and unanimous, and stir up one another. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works. See Ps. 122:1 ; Isa. 2:3, Isa. 2:5 ; Jer. 50:5