1 Chronicles 1:19

1Ch_1:19

Because in his days the earth was divided.

The division of the earth

The chief value of the genealogical records consists--

1. In enabling us to view the origin of nations historically.

2. In enabling us to trace out the various tribes of the sons of Jacob.

3. In enabling us to prove the lineal descent of Christ to have been of the house and lineage of David; and that He was the fulfiller of the promise to Abraham, In thy seed shall all nations of the earth be blessed.

4. Independently of all this we meet with a sentence or a paragraph suggestive of the deepest thought, or illuminating a principle expressed in another part of the Scriptures with light as clear and bright as it is beautiful and enchanting. Such an instance we have in the text.

I. Consider the division of the earth as ordained without sin. Sin alters and affects everything. There is not a duty you perform or matter you can engage in, in which you do not find sin exerting a pernicious influence. And here it is, I think, that many persons make great error when seeking to interpret to themselves the trials and calamities which come upon them. Providence ordained it, is the common philosophy on the matter, when I humbly think the truer account of every calamity would be, Providence ordained and desired my happiness, but sin has deformed it, and for a time blasted the intended joys and filled me with anxieties. The division which God intended would be but a repetition in every case of what He had done at the beginning; there would have been allotted to the sons of men certain portions of this fair earth to govern and to till, and every child of Adam would be taught, in the beautiful homilies of nature, the first principles at least of homage to the Creator, and of confidence, and of love. The division Jehovah ordained was division without disunion. Distinction, but not discord. Partition, but still perfect peace. This first inquiry, then, is of much value, and will prove, ere many years, of vast importance in refuting the errors of the sceptical writers which abound. Nor will it perhaps be without its use, to have noticed the character of that division which God intended among the sons of men, one which should have promoted the equal comfort of all, amidst the blessings of universal peace and brotherhood. It may be, that when grace shall have triumphed in our sin-stained earth even but a little more, you may see a disposition to revert to these very principles of division which the Eternal desired to be followed, but which (as we shall notice directly) have been marvellously distorted ever since the day of which it is recorded in the text--Unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided.

II. Now let us inquire into the division of the earth among nations as it does exist, under the influence of sin. Now you notice, by referring to the text (Gen_10:25), that the division took place before the building of Babel, and according to some persons, some considerable period before that epoch. At all events, the narrative implies that this division preceded the dispersion, and must therefore have occurred when all men spoke but one language. Remember, then, that Gods will was that men should divide (though without discord) and replenish all the earth. Recollect, too, that from the text we learn that the first step in this had been taken, even as Eber names his child Peleg (division) in memory of the event. Observe, then, what we are told immediately after the division in the days of Peleg. You read in the eleventh chapter of Genesis that the whole earth was of one language and of one speech; but that in their journeyings from the east, instead of dividing (as probably was the intention when they started), finding a large and inviting plain in Shinar, they counsel each other: Let us build a city and tower whose top may reach to heaven, and let us make us a name lest (mark) we be scattered abroad on the face of the whole earth. So that sin at once interrupted the beneficent designs of God, and interposing its corrupting leaven, sought to change His ordinances by promising greater benefits than He, but which have ever been found productive of evil. And now, that which was ordained for a blessing in every age, forthwith becomes a curse while it is yet obeyed; for God coming down, and seeing the injurious moral effect which would follow from this congregating together, disperses them by a division wholly unlooked for. God confounded their speech, made them talk in different languages, and they are obliged in consequence to disperse, and the division is accomplished. But how? Not in peace and harmony, and with a God be with you. But brother utters jargon to brother, and words of blessing and adieu are impossible, and now it is no more division with love, but confusion, and disunion, and discord, and ill-will. For I ask you what is the history of nations, but a continuation of this story? Nations for the most part are distinguished from one another by their difference of speech. But this is not the only difference. Scarcely a nation in the world but has at one time or another, been at war with other nations, and almost every kingdom of importance has, in its turn, encountered the armies of all other kingdoms in the dread attack of war and slaughter, at some period of their history. And this is the place for observing another very striking result of sin in the division of the earth. God, we saw, intended it so to be conducted as to subserve the advantage of all; but man decreed in his pride of intellect and reasoning that he would live in the dense vastness of a thickly populated city. And though God indeed dispersed them from Babel, the tendency of our nature seems to be far from eradicated. Still mankind crowd into cities, until they are so closely populated, that disease and death are fearfully increased. So you may notice how the retributive hand of judgment has followed these transactions. Man is a social being, and intended by God to congregate, but intended not so to congregate as we find he has done, and will still persist in doing, until by a strange anomaly his next-door neighbour is the veriest stranger to him. God ordered earth to be divided; and the plan by which thousands are huddled in close, dark, narrow alleys and areas is only sins development of its influences, as it reverses Gods intended method of division, and says with towering vanity, Go to, let us build rather a city that we may not be scattered. It is a known fact, that there is less religion in large towns than small ones, and far less where the poor are obliged to pack together as I have described. The reason is also plain. The cause is, that since the days of Peleg, the earth has been divided according to sin, and the dispersion of nations is the result of Gods anger, in confounding their speech. But the reason is, because the human mind, cut off from the beauties of nature, and those countless sources which it possesses for preparing the mind for religion, becomes prejudiced in its fearfully artificial state of town life, and by the evil customs and habits which surround it, against every sense of real godliness, which it thus learns to regard as belonging only to the rich.

III. But though you see sin so plainly operating, you are assured that christ will conquer, and grace finally prevail. In the day of glory which awaits you (described in the last two chapters of the Revelation), it is very interesting to observe that the city of the new Jerusalem described there bears a peculiar likeness to those which would have existed if the division of the world had been such as God ordained, and which began in the days of Peleg. In Christs kingdom there will be division without discord, that is, every person in his right place, in perfect love, and unity with all the rest.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Peleg--(See on Gen 10:25).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. The name of the one was Peleg] "Because in his days the inhabitants of the earth were divided according to their languages. And the name of his brother was Joktan, because in his days the years of men began to be shortened, on account of their iniquities." - T.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. the earth was divided] i.e. there was a great dispersion of the population of the earth. Peleg means “Separation” or “Division.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The earth was divided in their languages and habitation; of which see Gen 11:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The divided earth.

Here a man"s name is employed to fix an important historical fact. The word Peleg means "division," but it is uncertain whether allusion is intended to the dispersion of the people from Babel, or a later separation of the Shemitic race to which this Peleg belonged. "The two races which sprang from Eber soon separated very widely from each other the one, Eber and his family, spreading north-westward towards Mesopotamia and Syria; the other, the Joktanides, southward into Arabia. We dwell on the general facts of the division, again and again, of the human race, and endeavour to understand how by this the Divine dealings with the race are illustrated. It is important that we should apprehend what may be called the experimental character of the Divine dealings with man. There is a true and reverent sense in which we may speak of God as experimenting. If it pleased him, in his infinite wisdom and goodness, to make men, and to entrust them with a measure of independence and free-will, then God designed to leave it to be seen how men would act under these conditions; and he must have intended to leave his relations with them open to modification, so that he might meet their varying requirements. God is said to "repent" when he thus graciously adapts his dealings to new circumstances which man, in his self-will, may have created. Such a view of God"s dealings is quite consistent with his foreknowledge. Man, in his most wilful ways, can never take God at unawares, for he "seeth the end from the beginning." But he may see and know all without active interference until his own good time.

I MAN IS ALONE A SINGLE PAIR. What, may we say, is the experiment here? It is this: given every surrounding condition helpful; no others to confuse the mind or the choice; sufficient knowledge of what their God will have them do and not do; will man use his independence aright? Will he set his will on God? Alas! he failed, "serving the creature more than the Creator." Man"s moral trial could never be set under greater advantages; and it becomes evident, in the very first instance, that free-willed man"s only hope rests on his receiving into his will the grace and the strength of the Spirit of his God. And this lesson is further pressed home by every experiment, whether it be made by the race, any portion of the race, or the individual. The issue is to convince us that it is "not in man that walketh to direct his steps." He must learn to say, "Hold thou me up, and I shall be safe." The next form of the experiment is

II MAN IS IN ONE GREAT SOCIETY. Virtually dwelling together, in large and ever-increasing masses. What comes of this experiment? Utter lawlessness, such wild riotings, such debasing vice, that mankind is utterly and hopelessly corrupt, and God can but cleanse the earth of their presence and their defilement. Man is no stronger for moral right when he is found in masses than when he is found alone. Nay, aggregation only gives man"s will more terrible possibilities of evil power to develop crimes that debase to the uttermost. The third experiment is the one which God has been pleased to continue through the long ages

III MAN IS IN A NUMBER OF SOCIETIES, VARIOUSLY LOCATED AND VARIOUSLY RELATED. God never lets these grow too large; famine, pestilence, war, and emigration are always putting limits on excessive populations. So humanity repeats its moral trial under all possible natural conditions, in plains, on mountain sides, at sea-beards. etc., ever proving again and again its absolute need of the Divine strengthening of the will for the attaining of all moral good. Impress these points.

1. God presides over the moral culture of not too large communities.

2. God works by the special genius with which he is pleased to endowparticular nations. Illustrate by Rome, Greece, Judaea, etc.

3. God works by the mutual relations of the divided nations. Show howthese are maintained in the interests of commerce.

4. God works to secure the permanent moral unity of the race in itsdependence on him, and to this end he has graciously introduced his redemptive agency. R.T.

Ver. 19.

The human race; unity and division.

In the midst of this genealogical table we have a statement that "the earth was divided." We are reminded of the same fact of the dispersion of mankind by the reference to different families and separate countries. But all are shown to spring from one source, to have a common origin in the first father whose name heads the list, and is the first word of the Book of Chronicles. We are thus admonished of that twofold fact which is daily confronting us.

I THE DIVERSITY WHICH MANKIND PRESENTS. These are distinguished from one another by many features, and are separated from one another by many barriers. Distinguishing or dividing us, man from man, are

(1) physical obstacles (seas, mountains, varieties of climate);

(2) colour;

(3) creed;

(4) language;

(5) social habits, mental tastes, and moral dispositions.

II THE ESSENTIAL ONENESS OF THE HUMAN WORLD. Notwithstanding all interposing obstacles and all separating divergences, man is everywhere the same. The blood of one human father is in his veins. One human nature, bodily and spiritual, he inherits; above it he cannot rise, and beneath it he cannot fall. He is the son of Adam, and he "was the son of God". (Luk_3:38) Sin has scattered and slain him, but he may rise and be revivified. In him still are those germs of good which, under heavenly culture, may spring into the most perfect flowers that can adorn the garden of the Lord. In mankind, under all conceivable diversities, are

(1) the same animal instincts,

(2) the same family attachments,

(3) the same capacity of mental culture,

(4) the same spiritual nature,

which is able to receive the truth and know the will and live the life of the eternal God himself. The unity and diversity of our kind suggest to us:

1. That there are variations and separations which are due to God"sprovidence rather than to our sin. These are either to be cheerfully borne or bravely and intelligently overcome. They are given us either to try our faith and patience or to excite our enterprise and activity.

2. That there are separations and distinctions which are the penalty of sin; these should humble us.

3. That in the gospel of Christ we have resources which can raise thelowest and reunite the most spiritually distant. The hour will come when the "earth that was divided" so long ago will be united in one most blessed bond, worshipping one God, loving one Father, trusting one Saviour, living one life, travelling to one home. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Divided - In their languages and habitations.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the earth was parted The days of the people were divided and diminished, for at first people lived nine hundred years or more, and in the days of Arpachshad and thereafter, [they were diminished] to four hundred years or more, and from Peleg and thereafter, they were divided in half, to two hundred years out of those four hundred years.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.