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, Gen 11:1. 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. 2. They found a very convenient commodious place to settle in (Gen 11:2), 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 (Gen 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 (Gen 11:3), and again, (Gen 11:4), 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 Psa 122:1; Isa 2:3, Isa 2:5; Jer 50:5.

2.What materials they used in their building. The country, being plain, yielded neither stone nor mortar, yet this did not discourage them from their undertaking, but they made brick to serve instead of stone, and slime or pitch instead of mortar. See here, (1.) What shift those will make that are resolute in their purposes: were we but zealously affected in a good thing, we should not stop our work so often as we do, under pretence that we want conveniences for carrying it on. (2.) What a difference there is between men's building and God's; when men build their Babel, brick and slime are their best materials; but, when God builds his Jerusalem, he lays even the foundations of it with sapphires, and all its borders with pleasant stones, Isa 54:11, Isa 54:12; Rev 21:19.

3.For what ends they built. Some think they intended hereby to secure themselves against the waters of another flood. God had told them indeed that he would not again drown the world; but they would trust to a tower of their own making, rather than to a promise of God's making or an ark of his appointing. If, however, they had had this in their eye, they would have chosen to build their tower upon a mountain rather than upon a plain, but three things, it seems, they aimed at in building this tower: -

(1)It seems designed for an affront to God himself; for they would build a tower whose top might reach to heaven, which bespeaks a defiance of God, or at least a rivalship with him. They would be like the Most High, or would come as near him as they could, not in holiness but in height. They forgot their place, and, scorning to creep on the earth, resolved to climb to heaven, not by the door or ladder, but some other way.

(2)They hoped hereby to make themselves a name; they would do something to be talked of now, and to give posterity to know that there had been such men as they in the world. Rather than die and leave no memorandum behind them, they would leave this monument of their pride, and ambition, and folly. Note, [1.] Affectation of honour and a name among men commonly inspires with a strange ardour for great and difficult undertakings, and often betrays to that which is evil and offensive to God. [2.] It is just with God to bury those names in the dust which are raised by sin. These Babel-builders put themselves to a great deal of foolish expense to make themselves a name; but they could not gain even this point, for we do not find in any history the name of so much as one of these Babel-builders. Philo Judaeus says, They engraved every one his name upon a brick, in perpetuam rei memoriam - as a perpetual memorial; yet neither did this serve their purpose.

(3)They did it to prevent their dispersion: Lest we be scattered abroad upon the face of the earth. "It was done" (says Josephus) "in disobedience to that command (Gen 9:1), Replenish the earth." God orders them to disperse. "No," say they, "we will not, we will live and die together." In order hereunto, they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom and the centre of their unity. It is probable that the band of ambitious Nimrod was in all this. He could not content himself with the command of a particular colony, but aimed at universal monarchy, in order to which, under pretence of uniting for their common safety, he contrives to keep them in one body, that, having them all under his eye, he might not fail to have them under his power. See the daring presumption of these sinners. Here is, [1.] A bold opposition to God: "You shall be scattered," says God. "But we will not," say they. Woe unto him that thus strives with his maker. [2.] A bold competition with God. It is God's prerogative to be universal monarch, Lord of all, and King of kings; the man that aims at it offers to step into the throne of God, who will not give his glory to another.

As they journeyed from the east - Assyria, Mesopotamia, and the country on the borders and beyond the Euphrates, are called the east in the sacred writings. Balaam said that the king of Moab had brought him from the mountains of the east, Num 23:7.

Now it appears, from Num 22:5, that Balaam dwelt at Pethor, on the river Euphrates. And it is very probable that it was from this country that the wise men came to adore Christ; for it is said they came from the east to Jerusalem, Mat 2:1. Abraham is said to have come from the east to Canaan, Isa 41:2; but it is well known that he came from Mesopotamia and Chaldea. Isa 46:11, represents Cyrus as coming from the east against Babylon. And the same prophet represents the Syrians as dwelling eastward of Jerusalem, Isa 9:12 : The Syrians before, מקדם mikkedem, from the east, the same word which Moses uses here. Dan 11:44, represents Antiochus as troubled at news received from the east; i.e. of a revolt in the eastern provinces, beyond the Euphrates.

Noah and his family, landing after the flood on one of the mountains of Armenia, would doubtless descend and cultivate the valleys: as they increased, they appear to have passed along the banks of the Euphrates, till, at the time specified here, they came to the plains of Shinar, allowed to be the most fertile country in the east. See Calmet. That Babel was built in the land of Shinar we have the authority of the sacred text to prove; and that Babylon was built in the same country we have the testimony of Eusebius, Praep. Evang., lib. ix., c. 15; and Josephus, Antiq., lib. i., c. 5.

And it came to pass, as they journeyed from the east,.... That is, the inhabitants of the whole earth; not Ham and his posterity only, or Nimrod and his company; but as all the sons of Noah and his posterity for a while dwelt together, or at least very near each other, and finding the place where they were too scanty for them, as their several families increased, they set out in a body from the place where they were, to seek for a more convenient one: it seems a little difficult how to interpret this phrase, "from the east", since if they came from Ararat in Armenia, where the ark rested, as that lay north of Shinar or Babylon, they might rather be said to come from the north than from the east, and rather came to it than from it: so some think the phrase should be rendered, "to the east" (b), or eastward, as in Gen 13:11. Jarchi thinks this refers to Gen 10:30 "and their dwelling was", &c. at "the mountain of the east"; from whence he supposes they journeyed, to find out a place that would hold them all, but could find none but Shinar; but then this restrains it to Joktan's sons, and besides, their dwelling there was not until after the confusion and dispersion. But it is very probable the case was this, that when Noah and his sons came out of the ark, in a little time they betook themselves to their former habitation, from whence they had entered into the ark, namely, to the east of the garden of Eden, where was the appearance of the divine Presence, or Shechinah; and from hence it was that these now journeyed: and so it was as they were passing on:

that they found a plain in the land of Shinar; which the Targum of Jonathan paraphrases the land of Babylon; and Hestiaeus (c), a Phoenician historian, calls it Sennaar of Babylon; there are plain traces of this name in the Singara of Ptolemy (d) and Pliny (e), the Hebrew letter being sometimes pronounced as "G", as in Gaza and Gomorrah; the first of these place a city of this name in Mesopotamia, near the Tigris, and that of the other is reckoned a capital of the Rhetavi, a tribe of the Arabs, near Mesopotamia. This plain was very large, fruitful, and delightful, and therefore judged a fit place for a settlement, where they might have room enough, and which promised them a sufficient sustenance:

and they dwelt there; and provided for their continuance, quickly beginning to build a city and tower, afterwards called Babylon: and that Babylon was built in a large plain is not only here asserted, but is confirmed by Herodotus (f), who says of it, that it lay , in a vast plain, and so Strabo (g); which was no other than the plain of Shinar.

(b) "ad Orientem, sive Orientem versus"; so some in Schmidt. Vid. Drusium in loc. & Fuller. Miscell. Sacr. l. 1. c. 4. (c) Apud Joseph. Antiqu. l. 1. c. 4. sect. 3. (d) Geograph. l. 5. c. 18. (e) Nat. Hist. l. 5. c. 24. (f) Clio sive, l. 1. c. 178. (g) Geograph. l. 16. p. 508.

land of Shinar--The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.