In what way was the earth divided in Peleg's time?

Of Eber we have two sons: Peleg, which means division, the first named, and Joktan his brother. In connection with the former a new and important fact is noted as to the earth and its future history. In the days of Peleg the earth was divided. Such is the meaning of Peleg's name; for as the rule the names then given to men were significant. The scattering of which we have the divine account, its moral reason and its chastening, in the next chapter (11) was historically previous; but our chapter 10 pursues its aim and gives the origin of the nations, everyone after his tongue, apart from time. But as we had (vers. 8-11) in Nimrod the assumption of power and the spread of dominion from Babel the beginning of his kingdom, so here we have in Peleg's days the earth divided. Here we are not told of human pride and power, nor yet of Jehovah's scattering men abroad through confounding their language, and their consequent inability to understand one another's speech. The division of the earth after that in the days of Peleg appears to have been done peaceably. But it is a fact which has subsisted ever, whatever the emigration of peoples through stress of circumstances or desire of bettering their lot.

The name of Eber's second son was, as we have seen, Joktan, "small," as distinguished from Peleg whose name, "division," marked as an epoch the more peaceful dividing of the earth, after the judgment of God necessitated the dispersion of mankind. There is no substantial reason to limit the "division" to the family of Eber himself, when the younger branch migrated into southern Arabia, the elder remaining in Mesopotamia. Had this mere family split been referred to, the younger son would more naturally have borne its name, not the elder who abode where he was. Besides, how can an event so ordinary meet the large terms employed — "in his days was the earth divided?" The Chaldee paraphrase on 1 Chron. 1:19 suggests that Joktan derived his name from the diminution of human life at that time. Certain it is that then longevity sunk one half, judging by the recorded years of Peleg (Gen. 11:18-19) and of those that succeeded, diminishing by degrees to its ordinary range.

Of the seven sons of Japheth, we have the descendants of but two, Gomer and Javan; from Gomer, three, and from Javan, four; seven only specified of the second generation, as of the first. That Magog and Madai had sons cannot be doubted, for we hear of their posterity to the latest times as well as of Tubal and Meshech; and as little can we doubt of Tiras. But it did not here fall within the design to give details of more. The prophets speak of others who sprung from these early forefathers to figure in the latter day. It is clear also that the order of time is not in question here; for in the following chapter difference of tongues is shown to have been imposed suddenly by a divine act of judgment, only after the project of building a city and tower, and thus making themselves a name. Our chapter therefore anticipates what is historically set out in what follows, and so speaks of the sons of Japhet distributing their seats of settlement, as it does of the Hamite race and the Shemitic in their respective places. On the other hand the "dividing" of the earth in the days of Peleg (chap. 10:25) should be distinguished. Dispersion preceded: a different term is employed in the Hebrew, as there ought to be in the translation. The isles are said here to be "separated," as the earth there is "divided." The orderly partition followed the confused dispersion.

I suppose, with many others, the division of Peleg to be a distinct thing. According to Hebrew chronology, Noah died 10 years after Peleg. The Sept. Chron. of course alters their relative dates; according to this, Peleg was born 401 after the Flood; I think Nimrod lived say from 267 to 576, Peleg to 510. If we accept the Hebrew chronology, this division was in Noah's lifetime, indeed long before his death; if that of the Sept., not so; at any rate, I apprehend, after the dispersion. It seems a kind of orderly settlement - a distribution. Remark how Noah has disappeared; his authority was lost. Where was he when the tower was set about? The dividing, besides their record, is the great subject of this chapter.

This was their first descent into the plain, where they would have centralized themselves, and were dispersed. They would have humanity one - a kind of republic; God made nations and tongues of them. Then Nimrod began an empire, and afterwards there was some kind of partition among them of the known earth in Peleg's time.

Verses 21 to 31 consider the family of Shem. One name stands out, Peleg, the name meaning "divided." This likely refers to the division of the nations when languages were confounded (ch.11:7-8). At this time the family of Shem settled toward the east, from which direction Abram later came when God called him from Ur of the Chaldees (Gen.11:31).

Verses 21 to 31 consider the family of Shem. One name stands out, Peleg, the name meaning “divided.” This likely refers to the division of the nations when languages were confounded (Gen. 11:7-8), At this time the family of Shem settled toward the east, from which direction Abram later came when God called him from Ur of the Chaldees (Gen. 11:31).

Son of Eber, a descendant of Shem. The name signifies 'division,' and apparently he was so called because 'in his days was the earth divided.' Gen. 10:25. This doubtless means, as is said in Gen. 10:5, "By these were the isles of the Gentiles divided in their lands; " and again in Gen. 10:32, "By these were the nations divided in the earth after the flood." In the next chapter is the account of the confusion of tongues and the scattering of the people generally. Gen. 11:16-19; 1 Chr. 1:19, 25.

Thus, instead of a vast commonwealth of all mankind, the divine Governor brought about man's dispersion first, and at length in Peleg's day the division of the earth. Whatever might come by migration or resolution, the nations after their families and tongues occupied their lands to the apostle's day and to ours. God is not mocked.

As regards this part of the history previous to Abram (that is, the earth under government), we have the fact recorded of the division of the earth amongst its various nations and families; this we find in Genesis 10, where the fact is stated, the origin of which we find explained only in chapter 11. But first let us consider the fact - the earth was divided (a new and not a necessary circumstance for it as placed under government) into distinct nations, separated by place, language, and (as to the various lower branches), we may add, more immediate origin. Thus, whatever may have been the particular changes since, the earth under government assumed the form which it now bears. Various indeed, in particular parts, might be the interchange, division, or growth of power; but the characteristic state of things continued to be the same, and in fact its great features were indelibly impressed. Indeed not only is this the case, but it is interesting to observe, that if we take the list of nations spoken of as gathered together under the wilful king in the latter day, and under Gog in Ezekiel, we shall find ourselves brought back to the same nations, and tongues, and families, which are presented to our view at the outset, as the immediate consequence of the establishment of this principle of government in the hands of Noah, and as formed into actual condition by the sin of Babel. The rest of the intermediate scripture is the history of calling and grace.

124 To the sin of Babel I would now turn. In the history of Babel we have shewn the sin of man, under the circumstances in which the one family of man was then placed; even in assuming the earth to themselves; in seeking to make a name, lest they should be scattered; a city, which they purposed should be an abiding monument and centre of power, but on which God writes Babel. Until they were scattered abroad, they had one speech, and one tongue, and thus they were practically one family, having a common bond of association. But the lust of ambitious selfishness was at work, and this union was broken to pieces. Hence they were separated and (the earth subsequently being formally divided among them, Genesis 10:25; 11:18), they became, to every intent and purpose, distinct nations. Although its origin was sin, and its character confusion, the reaching out of grace was shewn in the testimony of the day of Pentecost, as extended toward the world, and as contrasted with anything towards the Jews merely; this I remark in passing, but it is not on this that I would now dwell.